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Seek the Virtuous Citizen Who Will Use the Social Contract to Make Virtue Reign!
We all wear masks, illusions of what we want people to see. But when we hide our true selves from the people we love, what price do we pay for that deception? In America if someone’s wife looks like a new woman, she probably is, so do not ask personal questions or talk about family. Noble acts and momentous events happen in the same way and produce the same impression as the ordinary facts. Significant intuitionist elements enter into determining the good, and in a teleological theory these are bound to affect the right. The classical utilitarian tries to avoid this consequence by the doctrine of hedonism, but to no avail. We cannot, however, stop here; we must find a constructive solution to the problem of choice which hedonism seeks to answer. Thus we are faced once again with the questions: if there is no single end that determines the appropriate pattern of aims, how is a rational plan of life actually to be identified? Now the answer to this question has already been given: a rational plan is one that would be chosen with deliberative rationality as defined by the full theory of the good. It remains to make sure that, within the context of a contract doctrine, this answer is perfectly satisfactory and that the problems which beset hedonism do not arise. A moral personality is characterized by two capacities: one for a conception of the good, the other for a sense of justice. When realized, the first is expressed by a rational plan of life, the second by a regulative desire to act upon certain principles of right. Thus a moral person is a subject with ends one has chosen, and one’s fundamental preference is for conditions that enable one to frame a mode of life that expressed one’s nature as a free and equal rational being as fully as circumstances permit. #RandolphHarris 1 of 23
Now the unity of the person is manifest in the coherence of one’s plan, this unity being founded on the higher-order desire to follow, in ways consistent with one’s sense of right and justice, the principles of rational choice. Of course, a person shapes one’s aims not all at once but only gradually; but in ways that justice allows, one is able to formulate and to follow a plan of life and thereby to fashion one’s own unity. The distinctive feature of a dominant-end conception is how it supposed the self’s unity is achieved. Thus in a hedonism the self becomes one by trying to maximize the sum of pleasurable experiences within its psychic boundaries. A rational self must establish its unity in this manner. Since pleasure is the dominant end, the individual is indifferent to all aspects of oneself, viewing one’s natural assets of mind and body, and even one’s natural inclinations and attachments, as so many materials for obtaining pleasant experiences. Moreover, it is not by aiming at pleasure as one’s pleasure but simply as pleasure that gives unity to the self. Whether it is one’s pleasure or that of others as well which is to be advanced raises a further matter that can be put aside so long as we are dealing with one person’s good. However, once we consider the problem of social choice, the utilitarian principle in its hedonistic form is perfectly natural. For if any one individual must order one’s deliberations by seeking the dominant end of pleasure and can secure one’s rational personhood in no other way, then it seems that a number of persons in their joint efforts should strive to order their collective actions by maximizing the pleasurable experiences of the group. #RandolphHarris 2 of 23
Thus just as one saint when alone is to work for the glory of God, so the members of an association of saints are to cooperate together to do whatever is necessary for the same end. The difference between the individual and the social case is that the resources of the self, its mental and physical capacities and its emotional sensibilities and desires, are placed in a different context. In both instances these materials are in the service of the dominant end. However, depending on the other agencies available to cooperate with them, it is the pleasure of the self or of the social group that is to be maximized. Further, if the same sorts of considerations that lead to hedonism as a theory of first-person choice are applied to the theory of right, the principle of utility seems quite plausible. For let us suppose first that happiness (defined in terms of agreeable feeling) is the sole good. Then, as even intuitionists concede, it is at least a prima facie principle of right to maximize happiness. If this principle is not alone regulative, there must be some other criterion such as distribution which is to be assigned some weight. However, by reference to what dominant end of social conduct are these standards to be balanced? Since this end must exist if judgments of right are to be reasoned and not arbitrary, the principle of utility appears to specify the required goal. No other principle has the features necessary to define the ultimate end of right conduct. I believe that it is essentially this reasoning that underlies Mill’s so-called proof of utility. #RandolphHarris 3 of 23
Mill’s seems to believe that if he can establish that happiness is the sole good, he has shown that the principle of utility is the criterion of right. What we are given is an argument to the effect that happiness alone is good. Now nothing so far follows about the conception of right, but we can set out all the premises in the light of which Mill thought his argument a proof. Now in justice as fairness a complete reversal of perspective is brought about by the priority of right and the Kantian interpretation. To see this we have only to recall the features of the original position and the nature of the principles that are chosen. The parties regard moral personality and not the capacity for pleasure and pain as the fundamental aspect of the self. They do not know what final aims persons have, and all dominant-end conceptions are rejected. Thus it would not occur to them to acknowledge the principle of utility in its hedonistic form. There is no more reason for the parties to agree to this criterion than to maximize any other particular objective. They think of themselves as beings who can and do choose their final ends (always plural in number). Just as one person is to decide upon one’s plan of life in the light of full information (no restrictions being imposed in this case), so a plurality of persons are to settle the terms of their cooperation in a situation that gives all fair representation as moral beings. The parties’ aim in the original position is to establish just and favourable conditions for each to fashion one’s own unity. #RandolphHarris 4 of 23
Their fundamental interest in liberty and in the means to make fair use of it is the expression of their seeing themselves as primarily moral persons with an equal right to choose their mode of life. Thus they acknowledge the two principles of justice to be ranked in serial order as circumstances permit. We must now connect these remarks with the problem of the indeterminacy of choice with which we began. The main idea is that given the priority of right, the choice of our conception of the good is framed within definite limits. The principles of justice and their realization in social form define the bounds within which our deliberations take place. The essential unity of the self is already provided by the conception of right. Moreover, in a well-ordered society this unity is the same for all; everyone’s conception of the good as given by one’s rational plan is a subplan of the larger comprehensive plan that regulates the community as a social union of social unions. The many associations of varying sizes and aims, being adjusted to one another by the public conception of justice, simplify decision by offering definite ideals and forms of life that have been developed and tested by innumerable individuals, sometimes for generations. Thus in drawing up our plan of life we do not start de novo; we are not required to chose from countless possibilities without given structure of fixed contours. So while there is no algorithm for settling upon our good, no first-person procedure of choice, the priority of right and justice securely constrains these deliberations so that they become more manageable. Since the basic rights and liberties are already firmly established, our choices cannot distort our claims upon one another. #RandolphHarris 5 of 23
Now given the precedence of right and justice, the indeterminacy of the conception of the good is much less troublesome. In fact, the considerations that lead a theological theory to embrace the notion of a dominant end lose their force. First of all, the purely preferential elements in choice, while not eliminated, are nevertheless confined within the constraints of right already on hand. Since human’s claims on one another are not affected, the indeterminacy is relatively innocuous. Moreover, within the limits allowed by the principles of right, there need be no standard of correctness beyond that of deliberative rationality. If a person’s plan of life meets this criterion, and if one succeeds in carrying it out, and in doing so finds it worthwhile, there are no grounds for saying that it would have been better if one had done something else. We should not simply assume that our rational good is uniquely determined. From the standpoint of the theory of justice, this assumption is unnecessary. Secondly, we are not required to go beyond deliberative rationality in order to define a clear and workable conception of right. The principles of justice have a definite content and the argument supporting them uses only the thin account of the good and its list of primary goods. Once the conception of justice is established, the priority of rights guarantees the precedence of its principles. Thus the two considerations that make dominant-end conceptions attractive for teleological theories are both absent in the contract doctrine. Such is the effect of the reversal of justice. #RandolphHarris 6 of 23
Earlier when introducing the Kantian interpretation of justice as fairness, I mentioned that there is a sense in which the unanimity condition on the principles of justice is suited to express even the nature of a single self. Offhand this suggestion seems to be paradoxical. How can the requirement of unanimity fail to be a constraint? One reason is that the veil of ignorance insures that everyone should reason in the same way and so the condition is satisfied as a matter of course. However, a deeper explanation lies in the fact that the contract doctrines has a structure opposite to that of a utilitarian theory. In the latter each person draws up one’s rational plan without hinderance under full information, and society then proceeds to maximize the aggregate fulfillment of the plans that results. In justice as fairness, on the other hand, all agree ahead of time upon the principles by which their claims on one another are to be settled. These principles are then given absolute precedence so that they regulate social institution without question and each frames one’s plans in conformity with them. Plans that happen to be out of line must be revised. Thus the prior collective agreement sets up from the first certain fundamental structural features common to everyone’s plan. The nature of the self as a free and equal more person is the same for all, and the similarity in basic form of rational plans expresses this fact. Moreover, as shown by the notion of society as a social union of social unions, the members of a community participate in one another’s nature: we appreciate what others do as things we might have done but which they do for us, and what we do is similarly done for them. #RandolphHarris 7 of 23
Since the self is realized in the activities of many selves, relations of justice that conform to principles which would be assented to by all are best fitted to express the nature of each. Eventually then the requirements of a unanimous agreement connects up with the idea of human beings who as member of a social union seek the values of community. It may be thought that once the principles of justice are given precedence, then there is a dominant end that organizes our life after all. Yet this idea is based on a misunderstanding. To be sure the principles of justice are lexically prior to that of efficiency, and the first principle has precedence over the second. It follows that an ideal conception of the social order is set up which is to regulate the direction of change and the efforts of reform. However, it is the principles of individual duty and obligation that define the claim of this ideal upon persons and these do not make it all controlling. Furthermore, I have all along assumed that the proposed dominant end belongs to a teleological theory in which by definition the good is specified independently from the right. The role of this end is in part to make the conception of right reasonably precise. In justice as fairness there can be no dominant end in this sense, nor as we have seen is one needed for this purpose. Finally, the dominant end of a teleological theory is so defined that we can never finally achieve it and therefore the injunction to advance it always applies. #RandolphHarris 8 of 23
Recall here the earlier remarks as to why the principle of utility is not really suitable for a lexical ordering: the later criteria will never come into play, except in special cases to break ties. The principles of justice, on the other hand, represent more or less definite social aims and restrictions. Once we realize a certain structure of institutions, we are at liberty to determine and to pursue our good within the limits which its arrangements allow. In view of these reflections, the contrast between a teleological theory and the contact doctrine may be expressed in the following intuitive way: the former defines the good locally, for example, as a more or less homogeneous quality or attribute of experience, and regards it as an extensive magnitude which is to be maximized over some totality; whereas the latter moves in the opposite fashion by identifying a sequence of increasingly specific structural forms of right conduct each set within the preceding one, and in this manner working from a general framework for the whole to sharper and sharper determination of its parts. Hedonistic utilitarianism is the classical instance of the first procedure and illustrates it with compelling simplicity. Justice as fairness exemplifies the second possibility. Thus the four-stage sequence formulates an order of agreements and enactments designed to build up in several steps a hierarchical structure of principles, standards, and rules, which when consistently applied and adhered to, lead to a definite constitution for social action. #RandolphHarris 9 of 23
Now this sequence does not aim at the complete specification of conduct. Rather the idea is to approximate the boundaries, however vague, within which individuals and associations are at liberty to advance their aims and deliberative rationality has free play. Ideally the approximation should converge in the sense that with further steps the cases left unaccounted for become of less and less importance. The notion guiding the entire construction is that of the original positions and its Kantian interpretation: this notion contains within itself the elements that select which information is relevant at each stage, and generate a sequence of adjustments appropriate to the contingent conditions of the existing society. Recalling one phrase or sentence, readers often project their own wishes and anxieties into the text before them and find in it what they had placed there. One must study society through humans, and humans through society: those who will treat politic and ethics separately will never understand either. Humans are naturally good and it is by their institutions alone that they become evil. The modern World rests on contradictions that already emerged. Many Americas believe themselves to be free. They are greatly mistake; they are only free during the election of the members of Congress. Once they are elected, the populace is enslaved; it is nothing. The use of the American people makes of that freedom in the brief moments of its liberty certainly warrants its losing it. The best of good societies will always be a republic unfettered by a hereditary aristocracy. #RandolphHarris 10 of 23
Ceaselessly occupied with Rome and Athens; living, so to speak, with their great men, myself born a Citizen of a Republic, and son of a father whose patriotism was his strongest passion, I took fire from his example; I thought myself Greek or Roman; I became the personage whose life I was reading. A beneficent God has created this World with its laws and then withdrawn from it to leave virtuous humans to discover its moral rules and live according to its dictates. We must respond to the Christian theology, its moral energy, its gospel of usefulness and simplicity, its call for self-discipline and virtue, and its austerity. To be celebrated are the virtues of candour, maturity, simplicity, self-restraint, good health, reason warmed by love and love ennobled by reason. We must be kind to the young and old. It is kindness with a purpose. Children have to be educated in obedience to the Stoical doctrine that humans must live in accord with nature. The consequences of applying this maximum to the training of the young are far-reaching: the child may be father to the man, but he is the child first. The educator must closely consult the child’s capacities and use them to help one grow. Rote learning and forced reading may be nonsensical: they may only produce a child who is a parrot, not a human. However, it is better than nothing and may be the way to awaken the capacity of the human being. Only the educator who enters empathetically into the nature of the growing child’s development and the range of one’s experience can lastingly enrich one. #RandolphHarris 11 of 23
The immoral society of today is making immoral humans, incapable of reforming a culture in whose corruption they cannot help but connive. Hence they are compelled to perpetuate that which they should destroy. The one way to break this impasse is to create a new human who can, in turn, create a new society. It is an essential precondition for this work that the young must be rapidly remove from corrupting influences. If humans are born free and everywhere in chains, who but God can do the work of liberation? Once the community of sanity has been formed, it will govern itself calmly, wisely, and generously. The key element in the citizen’s activity is one’s participation in decision-making, and as a sound citizens one will cast one’s vote by listening not to one’s own selfish interests, but to one’s perception of the public weal. Of course, with the best of intentions, one may confound the two. However, then the decision of the majority—not just any majority, but the intelligent, sensible, uncorrupted majority will recall the straying minority to its duty, to it true, larger interest. The closer private will, approximate the general will, the more likely can that will realize itself in actions. We must seek the virtuous citizen, who will use the Social Contract to make virtue reign. The question for the individual has always been: Why, and whom, should I obey? It is not simply a political question or, rather, the political question is a familial question writ large. #RandolphHarris 12 of 23
The question of whom should one obey is a question the child may never consciously ask, but it is lodged somewhere in one’s mind. It is a question that the slave, or the subject wholly habituated to unconditional obedience, may never seriously canvass, but it will occur to one in rebellious moments. Freedom must be given as much scope that seems reasonable. Then we can attempt to establish the respective rights of the sovereign and the citizen. However, this tension is not as a relation to be mapped, but as a paradox to be resolved. By employing the Social Contract, humans surrender all their rights without becoming slaves. To find a form of association which defends and protects with the whole common power the person and property of each associate, and in which each, uniting oneself to all, yet obeys oneself alone, and remains as free as before. We must recognize one principle that humans are good. And they can afford to exchange their natural for their civic freedom, to translate their original goodness into social action. I do not condemn all organized society, and I believe that there is one society, one yet to be constructed, that is infinitely preferable to pre-political conditions. Humans can surrender their natural freedom because, while they become subjects, they remain masters. In the god community one essentially obeys oneself. The Social Contract is certainly not without its difficulties. However, the state is never the master, always the servant. For the body to which the individual yields one’s natural rights is not the government but society—a community of beings like oneself. #RandolphHarris 13 of 23
Force does not create rights. However, the government holds the monopoly of force, and therefore is always an agent of the citizens to protect it. Although freedom is advocated, the United States of America is a country that was founded on the belief of God, and God is also a part of our government. And while we do preach religious freedom, must like restaurants do not always require people to tip, it is suggested that humans—all humans must have some religious beliefs that will make, and keep, them moral beings. This means that the sovereign of the good society must devise a purely civil profession of faith, the articles of which it belongs to the sovereign to establish, not exactly as dogmas of religion, but as sentiments of sociability, without which it is impossible to be a good citizen or faithful subject. The strict and rigid doctrines should be simple and few in number, including belief in the existence of a powerful, intelligent, beneficent deity, a life to come, the good fortune of the just and the punishment of the wicked, the sacredness of the social contract and of the laws. Whoever does not believe these strict and rigid doctrines can be banished from the state, and whoever has officially subscribed to them and then acts as if one does not believe in them should be put to death. This harsh set of propositions is not a casual or accidental addition to political thinking; it lies squarely at the heart of our commitment o virtue. The dictatorship of virtue is a strenuous and, in many ways, a dangerous ideal. #RandolphHarris 14 of 23
Has the reestablishment of the sciences and the arts served to purify or to corrupt manner and morals? As a searing emotional upheaval—this is one of the great and finest questions ever debated. There will always be humans destined to be subjugated by the opinions of their century, their country, their society. Integrity is dearer to good humans than erudition is to the studious. What then have I to fear? The enlightenment of the assembly that listen to me? I admit it; but this is owning to the composition of the discourse and not to the sentiment of the speaker. Fairminded sovereigns have never hesitated to pass judgements against themselves in disputes whose outcomes are uncertain; and the position most advantageous for a just cause is to have to defend oneself against an upright and enlightened opponent who is judge in one’s own case. To this motive which heartens me is joined another which determines me, namely that, having upheld, according to my natural light, the side of truth, whatever my success, there is a prize which I cannot fail to receive; I will find it within the depths of my heart. It is a grand and beautiful sight to see humans emerge somehow from nothing by their own efforts; dissipate, by the light of one’s reason, the shadows in which nature has enveloped one; rise above oneself; soar by means of one’s mind into the Heavenly regions; traverse, like the sun, the vast expanse of the Universe with giant steps; and, what is even grander and more difficult, return to oneself in order to study humans and know one’s nature, one’s duties, and one’s end. All of these marvels have been revived in the past few generations. #RandolphHarris 15 of 23
America has relapsed into the barbarism of the first ages. Recently, many of the peoples of this part of the World, who had lived such enlightened lives, now live in a state worse than ignorance. Sone nondescript scientific jargon, even more contemptible than ignorance, has usurped the name of knowledge, and posed a nearly invincible obstacle to its return. The House of Mirth by Edith Wharton is a 19th century story of Lily Bart, a wealthy woman who becomes impoverished, but still belongs to New York’s high society. It is a cautionary tale to be careful with your economics and with whom you love, and also maybe not to be so trusting of your family because in the end you will end up financially ruined, and die from a broken heart by death by suicide. Your prince charming, Lawrence Selden, may not come around and realizes he love you until he finds your lifeless body cold. Simon Rosedale, one who is well-off and wants you for your beauty, may never be enough, and Gus Trenor may help you pay off your “dress maker,” but he will always want to talk under your skirt and is a married man. Sometimes it is just be to be prudent and not live too lavishly, establish your own career and maybe do not set your sites on the wrong partner. Someone who can never love you until it is too late. A revolution is needed to bring humans back to common sense. The art of writing must be joined with the art of thinking—a sequence of events that may seem strange, but which perhaps are only too natural. And the chief advantage of commerce with Muses will being to be felt, namely, that of making humans more sociable by inspiring in them the desire to please one another with works worthy of their mutual approval. #RandolphHarris 16 of 23
It should not have taken the fall of the throne of Constantinople to bring Italy the debris of ancient Greece. However, if you are not careful, the failure of Congress and the President to protect the American people and their rights will bring China and the Middles East the debris of America. The Whore of Babylon, refers to both a symbolic female figure and place of evil mentioned in the Book of Revelation. “One of the seven Angels who had the seven bowls came and said to me, ‘Come, I will show you the punishment of the great prostitute, who sits on many waters. With her the kinds of the Earth were intoxicated with the wine of her adulteries.’ Then the Angel caried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. The woman was dressed in purple and scarlet, and was glittering with gold, precious stones, and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. This title was written on her forehead: MYSTERY, BABYLON THE GREAT, THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished. Then the Angel said to me: ‘Why are you astonished? I will explain to you the mystery of the woman and the beast she rides, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the Earth whose names have not been written in the book of life from the creation of the World will be astonished when they see the beast, because he once was, not is not, and yet will come. #RandolphHarris 17 of 23
“‘This calls for a mind with wisdom. The seven heads are seven hills on which the woman sits. They are also seven kinds. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for a little while. The beast who once was, and now is not, is an eight kind. He belongs to the seven and is going to his destruction. The ten horns you saw are ten kinds who have not yet received a kingdom, but who one hour will receive authority as kings along with the beast. They have one purpose and will give their power and authority to the beast. They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful follows.’ Then the Angel said to me, “The waters you saw, were the prostitute its, are peoples, multitudes, nations and languages. The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. For God has put it into their hearts to accomplish Hi purpose by agreeing to give the best their power to rule, until God’s words are fulfilled. The woman you saw is the great city that rules over the king of the Earth,” reports Revelation 17.1-18. I think the prostitute represent the fake news media dragging the nations of the World into a third World war, for the sake of their ratings and profits and entertainment, and them even making war against Jesus Christ, and the media taking over the government. However, when people wake up and see what a disaster the media has created, they will destroy them and God will take over. #RandolphHarris 18 of 23
The reason the media has never been so powerful in the past is because people were proud to be American and voted people in office they thought would do a good job, and not just because of their gender, race, culture, religion, colour, sexual orientation, or celebrity status. The American people trusted the government and they viewed their loyalty to America as sacred as religion. However, today, people want you to be ashamed to be America, they want to put Communists in office and not Patriots, they want to strip you of your rights and guns, so they can lock you in your homes and turn you into slaves, while they tax you, make you poor and give billions of your tax dollars to other nations to make them rich. These communist also want to keep your nation insecure, start race wars and riots, and turn American against Americans and take away your rights to privacy and property. However, be sure to pledge allegiance to the flag of the United States of America, One Nation, Under God, with Liberty and Justice for All! Be proud to be American. Be proud to display your American flag. Love thy Neighbour. And Praise God. The mind has its needs, as does the body. The needs of the latter are the foundations of society; the need of the former make it pleasant. While the government and the laws see to the safety and well-being of assembled people, the sciences, letters and the arts, less despotic and perhaps more powerful, spread garlands of flowers over the iron chains with which they are burdened, stifle in them the sense of that original liberty for which they seem to have been born, make them love their slavery, and turn them into what is called civilized people. #RandolphHarris 19 of 23
Need raised up thrones; the sciences and the arts have strengthened them. Earthly powers, love talents and protect those who cultivate them! Princes always view with pleasure the spread, among their subjects, of the tastes for pleasant arts and luxuries not resulting in the exporting of money. For, in addition to nurturing in them that pettiness of soul so appropriate to servitude, they know very well that all the needs the populace imposes on itself are so many chains which burden it. Alexander, wishing to keep the Ichthyophagi in a state of dependency, forced them to renounce fishing and to eat foods common to other peoples. And the natives of America who go totally in innocence and live off the fruit of their hunting have never been tamed. Indeed, what yoke could be imposed upon humans who need nothing? Civilized peoples, cultivate them! Happy slaves, you owe them that delicate and refined tastes on which your pride yourselves; that sweetness of character and that urbanity in mores which makes relationships among you so cordial and easy; in a word, the appearances of all the virtues without having any. By this sort of civility, all the more agreeable as it puts on fewer airs, Athens and Rome once distinguished themselves in themselves in the much vaunted days of their magnificence and splendour. By it our century and our nation will doubtlessly surpass all times and all peoples. A philosophic tone without pedantry, manners natural yet engaging, equally removed from Teutonic rusticity as from Italian pantomime. These are the fruits of the taste acquired by good schooling and perfected in social interaction. #RandolphHarris 20 of 23
If outer appearances were always the likeness of the heart’s dispositions, if decency were virtue, if our maxims served as our rules, if true philosophy were inseparable from the title of philosopher, how sweet it would be to life among us! However, so many qualities are all too rarely found in combination, and virtue seldom goes forth in such great pomp. Expensive finery can betoken a wealth man, and elegance a man of taste. The healthy and robust human is recognized by other signs. It is in the rustic clothing of the fieldworker and not underneath the gilding of the courtier that one will find bodily strength and vigour of the soul. The good human is an athlete who enjoys competing in innocence. One is contemptuous of all those vile ornaments which would impair the use of one’s strength, most of al which were invented merely to conceal some deformity. Before art had fashioned our manners and taught our passions to speak an affected language, our mores were rustic but natural, and differences in behavior heralded, at first glance, difference of character. At base, human nature was no better, but humans found their safety in the ease with which they saw through each other, and that advantage, which we no longer vale, spared them many vices. You may not have the most of everything but you can make the best of everything! God cannot bless ignorance—He blesses by spiritual intelligence. What you do not know can be harmful to you. God is present in each person’s life and this may seem unbelievable to so large a number of us. Yet it is for those of undergoing the experience certitude, not theory. #RandolphHarris 21 of 23
God is the ultimate healer of all our hurts! If we keep trying to get other humans to fix us and make us fully human or angelic—we will remain broken. Stop limiting yourself to getting blessed and believe you have been blessed. These glimpses into eternity are rare, but they are more common and frequent than is generally supposed. It is generally believed that hardly more than a few attain it, but as there are degrees of such an attainment one could say that in the lesser ones there are more successes than people generally know. We call upon the spirits of evolution, the miraculous force that inspires rock and dust to weave themselves into biology. You have stood by us for millions and billions of years—do not forsake us now. Empower us and awaken in us pure and dazzling creativity. You that can turn scales into feathers, sweater into blood, electricity into Cryptocurrency, caterpillars to butterflies, metamorphose our species, awaken in us the power that we need to survive the present crisis and evolve into more aeons of our solar journey. Awaken in us a sense of who we truly are: tiny ephemeral blossoms on the Tree of Life. Make the purposes and destiny of that three our own purpose and destiny. Fill each of us with love for our true Self, which includes all of the creature and plants and landscapes of the World. Fill us with a powerful urge for the wellbeing and continual unfolding of this Self. May we speak in all human councils on behalf of the terrestrial beings and plants and landscapes of the Earth. #RandolphHarris 22 of 23
May we shine with a pure inner passion that will spread rapidly through these leaden times. May we all awaken to our true and only nature—none other than the Nature of Gaia, this living planet Earth. We call upon the power which sustains the planets in their orbits, that wheels our Milky Way in its 200-million-year spiral, to imbue our personalities and our relationships with harmony, endurance and joy. Please fill us with a sense of immense time so that our brief, flickering lives may truly reflect the work of vast ages past and also the millions of years of evolution whose potential lies in our trebling hands. O stars, lend us your burning passion. O silence, give weight to our voice. We ask for the presence of the spirit of Gaia. Unto all generations we will declare God’s greatness, and to all eternity we will proclaim Thy holiness. Our mouth shall ever speak Thy praise, O our God, for Thou art a great and holy God and King. Blessed art Thou, O Lord, the holy God. (the holy King). Our God and God of our fathers, may there come before Thee the remembrance of our ancestors as they appeared in Thy sacred Temple in the days of yore. How deep was their love of Thee as they brought Thee their offerings each Sabbath day. We pray Thee, please grant us of the spirit of knowledge and the fear of the Lord that lived in their hearts. May we, in their spirit of sacrificial devotion, fulfill our duty toward the rebuilding of Thy Holy Land, the fountain of our life, that we may ever be a blessing to all the peoples and beings and lifeforms of the Earth. There is a moment in most human’s lives when they are close to an understanding of the World’s real nature. #RandolphHarris 23 of 23
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The Source of those Accusations Was a Committee of Demons Who Had Infested Her!
The infinite power of God to create is far beyond what we can grasp or understand. If the Almighty devoted so much of His Word to prophecy, it certainly benefits every believer to study it. The study of the prophetic scriptures and their fulfillment attests to the authority of the Word of God. Every soul has cost an infinite price, and how terrible is the sin of turning one soul away from Christ, so that for Him the Saviour’s love and humiliation and agony shall have been in vain. Contrary to popular opinion, New England’s record in regard to witchcraft is surprisingly good, as Governor Thomas Hutchinson pointed out in 1750: “more having been put to death in a single country in England from the first settlement until the present time.” Through most of the seventeenth century the record is really astonishing. While Europe hanged and burned literally thousands, executions in New England were few and far between. (Witches were burned on the Continent and in Scotland, where witchcraft was a heresy, but hanged in England and in New England, where it was a felony. Burning a witch seems not to have been motivated by the wish to inflict a particularly painful death; Scottish witches, for instance, were first garroted by the executioner, who then proceeded to burn the corpse and scatter its ashes. Most probably, burning was an attempt to prevent the resurrection of the body.) There are some fascinating accounts in New England that deal with cases of witchcraft before 1692, and we shall look at a few of these for they will illuminate some interesting aspects of the Salem witch trials. #RandolphHarris 1 of 21
The first is that of Mrs. Anne Hibbins. Her husband, who died in 1654, had been a man of importance: Boston merchant, a Colonial Agent, and for several years one of the Assistants. Tradition has it that she was a sister of Governor Bellingham. She was apparently quarrelsome—quarrelsome enough so that her church censured her for it—and one quarrel was her undoing. She seems to have come upon two of her neighbours talking, to have told them she knew they were talking about her, and then to have reconstructed their conversation with enough fidelity to convince the she was possessed of “preternatural” knowledge (something Mrs. Sarah Winchester used to also have the ability to do, and a reason she dismissed so many staff members for gossiping). Nonetheless, Mrs. Hibbins was brought to trail in 1655, and the jury brought her in guilty. However, the presiding magistrates refused to accept the verdict, apparently believing her innocent, and their refusal automatically threw the case into the General Court. There again she was found guilty; the governor pronounced the required sentence of death; and in 1656 she was executed. We have seen that some of the magistrates were not satisfied of her guilt, and apparently the same were true of some of the clergy. To masses of people, death was a dread mystery; beyond was uncertainty and gloom. These people were seeking for truth, and to learn them the Spirit of Inspiration was imparted. #RandolphHarris 2 of 21
A surviving letter tells us that the Reverend John Norton “once said at his own table” before the Reverend John Wilson and others that Mistress Hibbins “was hanged for a witch only for having more with than her neighbours. It was his very expression; she having, as he explained it, unhappily guessed that two of her persecutors, whom she saw talking in the street, were talking of her—which cost her her life, not withstanding all he could do to the contrary, as he himself told us.” The Hibbins case shows how slender and how circumstantial were the grounds necessary to bring an accusation of witchcraft against anyone with a reputation for malice. It also shows that the popular elements in society (the jury, and the people’s representatives in the General Court) were far more ready to believe in witchcraft than the leaders of society (the magistrates and ministers.) This latter conclusion is reinforced by the fact that before 1692 there were far more acquittals than convictions in New England; there were more people willing to charge their neighbours with witchcraft than magistrates willing to convict them. A case which took place in Hartford, Connecticut, in 1662 is known in rather more detail than that of Mrs. Hibbins. Anne Cole, “a person esteemed pious,” was taken with “strange fits.” As with the Salem girls, the fits were both violent and public. Extremely violent bodily motions she many times had, even to the hazard of her life in the apprehensions of those that saw them. #RandolphHarris 3 of 21
And very often great disturbances was given in the public worship of God by her and two other women who had also strange fits. Once in especial, on a day of prayer kept on that account, the motion and noised of the afflicted was so terrible that a godly person fainted under the appearance of it. In some of her fits strange voices came from her, voices that were clearly not her own. Such voices are now known to be a consequence of multiple personality, which is the extreme form of the hysterical fugue. However, the seventeenth-century observers of Anne Cole judged them to be the voices of demons who had entered into her, and that judgment was sensible enough in view of the fact that the voices seemed to be plotting ways in which Anne Cole might be further afflicted. Eventually, seeming to realize that they were being overheard, one of the voices announced, “‘Let us confound her language, [that] she may tell no more tales.’” For some time nothing came from her but “unintelligible mutterings”; then the conversation resumed in a Dutch accent, and this time names were mentioned, names of the witches who were responsible for these afflictions. When Anne Cole was out of her fits, she “knew nothing of those things that were spoken by her” during them, but she was understandably distressed to find she had been speaking things which, to the best of her knowledge, had never been in her mind; it was a “matter of great affliction to her.” #RandolphHarris 4 of 21
It must have been afflicting to the local magistrates as well; they now had accusations of witchcraft against several persons, but the source of these accusations was not Anne Cole; it was a committee of demons who had infested her. The magistrates investigated further, and imprisoned some (and perhaps all) of the accused on suspicion of witchcraft One of these, a “lewd, ignorant, considerably aged woman” named Rebecca Greensmith sent for the two clergymen who has taken down in writing the demonic conversation issuing from the mouth of Anne Cole. She had the transcript read to er, and then “forthwith and freely confessed those things to be true,” confirming the statement of the voiced “that she (and other persons named in the discourse) had familiarity with the Devil.” She confessed to a number of other things as well, including “that the Devil has frequent use of her body with much seeming (but indeed horrible, hellish) delight to her.” Reports of copulation with demons (including the unpleasantness of the experience) are common in the literature of Continental witchcraft, but this is one of the few known cases in New England. What is involved is apparently an erotic fit in which the woman actually goes through the motions of copulation and achieves a climax; similar fits have been observed in mental patients in the twenty-first century. Thus it appears that in the case of Anne Cole the confessor as well as the afflicted person was an hysteric. This pattern we shall see again at Salem. #RandolphHarris 5 of 21
Rebecca Greensmith was hanged in 1663. So was her husband Nathaniel, although we do not know the grounds for his conviction; according to Increase Mather he did not confess. “Most” of the other persons accused by the demonic voices “made their escape into another part of the country.” What happened to the others we do not know, but they were apparently not executed. And since at least one of those who made her escape had at first been imprisoned in suspicion of witchcraft (Judith Varlet, a relative of Governor Peter Stuyvesant of New York), it can be assumed that the authorities were reluctant to press the matter further. The evidence they had was, after all, highly suspect, coming from demonic voices on the one hand and a confessed witch on the other. (Confessors are a group of women with the power to make anyone they touch love them. This love, however, is more aptly described as a soul-destroying obsession whose objective is pleasing the Confessor in any way possible. Confessors were created by warlocks to travel Medieval lands and act as law enforcers. The Confessors could possess anyone and make them tell the truth in great detail. There were also a few male Confessors, but they became megalomanics and plunged the entire World into a dark age. As a result, after all the male Confessors were defeated and wiped out, the warlocks and female Confessors took up the tradition of killing all male Confessors shortly after birth.) In any event, after the “execution of some and escape of others” Anne Cole’s fits ceased, and did not return. #RandolphHarris 6 of 21
Twenty years later, in 1682, the Reverend John Whiting reported that “she yet remains maintaining her integrity.” This together with what the voices said, suggests that Anne Cole’s fits probably were caused by her fear of witchcraft and cured by the removal of the fear. A few other cases are remarkable for a number of reasons, one of them being the exemplary thoroughness with which the symptoms of the affiliated persons are described, which makes it possible to say without question that these were pathological cases of hysteria. The first took place in Groton, Massachusetts, in 1671-1671 and was recorded by the Reverend Samuel Willard, then minister of Groton (during the Salem trials he was a member of the Boston Clergy). On 30 October 1671, Elizabeth Knapp began to behave strangely: “In the evening, a little before she went to bed, sitting by the fire she cried out, ‘Oh! My legs!’ and clapped her hands on them; immediately, ‘Oh! My breast!’ and removed her hands thither; and forthwith, ‘Oh! I am strangled’ and put her hands on her throat.” The similarity to Janet’s twentieth-century description of the onset of a typical hysterical fit is unmistakable; it starts, he writes “with a pain or a strange sensation situated at such or such a point of the body…[It] often begins in the lower part of the abdomen [and] seems to ascend and to spread to other organs. For instance, it very often spreads to the epigastrium, to the breast, then to the throat. There it assumes rather an interesting form, which was for a very long time considered as quite characteristic of hysteria. The patient has the sensation of too big an object, as it were, a ball, rising in her throat and choking her.” #RandolphHarris 7 of 21
The chocking sensation we shall find over and over again; it is the bolus hystericus and is related to the “lump in the throat” felt by normal people in moments of extreme stress. The normal person, like the hysteric, tries to relieve it by swallowing; this is why the comic-strip artist has one’s characters say “Gulp” when they are in trouble. The choking sensations in the throat was followed by “fits in which she was violent in bodily motions, leapings, strainings and strange agitations, scarce to be held in bound by the strength of three or four; violent also in roarings and screamings.” The fits continued until 15 January 1692, the date of Willard’s writings. Several of the details he recorded are worth noting. On 15 November, “her tongue was for many hours together drawn into a semicircle up to the roof of her mouth, and not to be removed, for some tried with the fingers to do it.” On 17 December her tongue was drawn “out of her mouth most frightfully, to an extraordinary length and greatness.” Devils appeared to her, and witches; “Oh,” she cried to one of them, “you are a rouge.” On 29 November she had a particularly grotesque hallucination, when she believed a witch in the shape of a dog with a woman’s head was strangling her. The hallucinations and the woman’s sufferings were terrifyingly convincing; Willard noted that when she thought the witch was strangling her, “she did often times seem to our apprehension as of she would forthwith be strangled.” #RandolphHarris 8 of 21
Elizabeth Knapp’s case is strikingly similar to that of Ler—one of the best-known cases of J.-M. Charcot, the nineteenth-century psychologist. Her fits, he wrote, “are characterized in the first stage by epileptiform and tetaniform convulsions; after this come great gesticulations of a voluntary character, in which the patient, assuming the most frightful postures, reminds one of the attitudes which history assigns to the demoniacs…At this stage of the attack, se is a prey to delirium, and raves evidently of the events which seem to have determined her first seizures. She hurls furious invectives against imaginary individuals, crying out, “villains! robbers! brigands! fire! fire! O, the dogs! I’m bitten!”—Reminiscences, doubtless, of the emotions experienced in her youth.” When the convulsive portion of Ler—’s attack was over other symptoms usually followed, including “hallucination of vision: the patient beholds horrible animals, skeletons, and specters” and “lastly, a more or less marked permanent contracture of the tongue.” Charcot drew this contracture of the tongue; it is quite appalling. Willard was not exaggerating in calling it frightful. Elizabeth Knapp displayed still other symptoms are identifiably hysterical, including loss of speech on some occasions, and on others speaking in voices other than her own; once “she barked like a dog, and bleated like a calf.” Willard noted that her fits did not seem to do her any permanent physical damage: “She hath no ways in body or strength by all these fits, though so dreadful, but gathered flesh exceedingly, and hath her natural strength when her fits are off, for the most part.” #RandolphHarris 9 of 21
This is typical; as Janet remarks, the “hysteric patient, after howling for several hours, feels rather comfortable; she experiences, as it were, a relaxation, and declares she is out of her fits has often raised the question of whether they are genuine. Willard thought they must be, if only for their violence: “such a strength is beyond the force of dissimulation.” (It should be noted that hysterics are not always well in the intervals between their fits. Some, for instance, lose their appetites and starve themselves. It is probably such cases who are referred to in the statue of James I against witchcraft as being “wasted, consumed, pined.) On 1 November, Elizabeth Knapp named one of her neighbour as the probable cause of her afflictions. The accused woman was sent for, and entered the house while the afflicted girl was in a fit. Her eyes were closed, as they usually were in her fits, yet she could distinguish this neighbour’s touch from all others, “though no voice was uttered.” That would have been quite enough to convict the neighbour in many witchcraft cases. However, fortunately she was permitted to pray with the afflicted girl, and at the conclusions Miss Knapp “confessed that she believed Satan had deluded her.” Willian was happy that “God was pleased to vindicate the case and justify the innocent,” and reported that Miss Knapp never again complained of any “apparition or disturbance from this neighbour.” Instead, she turned to accusing the Devil, who had, she said, been offering her a covenant for several years, a covenant she had frequently been tempted to sign. #RandolphHarris 10 of 21
The dark shadow that Satan has cast over the World grew deeper and deeper. About a month later Miss Knapp accused another person of witchcraft, this time during a period of hallucinations. Her father brought the woman to the house, and Willard, who had been asked to be present, noted that her fit became particularly violent when this woman entered. However, Willard, wrote, “we made nothing of it” since her fits had been as violent on other occasions. Instead they inquired carefully into the mater and found “two evident and clear mistakes” in the accusation. This was enough to exonerate the second accused woman. Satan had implanted this principle. Wherever it was held, people had no barrier against sin. Elizabeth Knapp was still having fits when Willard wrote about her, and all he could be certain of was that “she is an object of pity.” He did not think she was bewitched, but he did believe she was possessed (that is, that Devils has entered into her). This remained his opinion (and that of most others) when the case was remembered in 1692. He also believed that the girl’s terrible afflictions provided an occasion for the community to examine its collective conscience. Therefore he admonished his congregation in a sermon, “Let us all examine by this Providence [id est, this event] what sins they have been, that have given Satan so much footing in this poor place.” Satan was seeking to shut out from humans a knowledge of God, to turn their attention from the temple of God, and to establish His own kingdom. His strife for supremacy had seemed to be almost wholly successful. #RandolphHarris 11 of 21
They robbed God of His glory, and defrauded the World by a counterfeit of the gospel. They had refused to surrender themselves to God for the salvation of the World, and they became agents of Satan for its destruction. They were doing the work Satan designed them to do, taking a course to misrepresent the character of God, and cause the World to look upon Him as a tyrant. The convulsive fits which played so prominent a part in most witchcraft cases, and continued to be one of the most common symptoms of hysteria through the earl years of the twentieth century, have no become relatively rare in Western civilization. D.W. Abse reports fits occurred in only six out of one hundred and sixty-one cases of hysteria treated at a British military hospital during World War II, but that they were the most common symptom among Indian Army hysterics treated at Delhi during the same period. There are a number of possible explanations for this curious fact. Hysterics are notoriously suggestible, so the change may be ascribable to nothing more than the refusal of our culture to give the hysterical fit the respectful and awed attention it used to command. In any case, it seems clear that abnormal behaviour varies with time and place just as normal behaviour does. However, since this particular variation occurred so recently, after the classic studies of hysteria had been completed, it is possible to identify the seventeenth-century Massachusetts fits for what they were. #RandolphHarris 12 of 21
Mr. William Wirt Winchester, while we were attending lectures, purchased three or four old houses in California, one of which was unoccupied. He resided in the country, and he proposed that he wanted his wife and myself to take up our abode in the untenanted house, so long as it should continue unlet; a move which we would accomplish the double end of settling us nearer alike to our lecture-rooms and to our amusements, and of relieving us from the weekly charge of rent for our lodgings. Our furniture was very scant—our whole equipage remarkably modest and primitive; and in short, our arrangements pretty nearly as simple as those of a bivouac. Mrs. Sarah Winchester’s new plan was, therefore, executed almost as soon as conceived. The front drawing-room was our sitting-room. I had the bedroom over it, and Mrs. Winchester had the back bedroom on the same floor, which nothing could have induced me to occupy. The house to begin with was an incomplete, three-story farm house with a basement. It was very old. Dated back to the sixteenth century, I believe. It had nothing modern about it. The agent who looked into the property titles for Mrs. Winchester told her it was originally sold, along with much other forfeited property in 1702; and it had belonged to John Conduit, whose wife was the niece of Sir Isaac Newton, a father of modern science, although keenly interested in the occult. How old it was then, I cannot say; but, at all events, in had seen years and changes enough to have contracted all the mysterious and saddened air, at once exciting and depressing, which belongs to most old mansions. #RandolphHarris 13 of 21
There had been very little done in the way of modernizing details and, perhaps, it was better so; for there was something queer and by-gone in the very walls and ceilings—in the shape of doors and windows—in the odd diagonal site of the chimney-pieces—in the beams and ponderous cornices—not to mention the singular solidity of all the woodwork, from the bannisters to the window-frames, which hopelessly defined disguise, and would have emphatically proclaimed their antiquity through any conceivable amount of modern finery and varnish. An effort had, indeed, been made, to the extent of papering the drawing-rooms; but somehow, the paper looked raw and out of keeping. This woman said, old Judge Sir James Hales (who, having earned the reputation of a particularly ‘hanging judge’, ended by hanging himself, as the corner’s jury found, under an impulse of ‘temporary insanity’, with a child’s skipping-rope, over the massive old bannisters) resided there, entertaining good company, with fine venison and rare old port. In those halcyon days, the drawing-rooms were hung with gilded leather, and, I dare say, cut a good figure, for they were really spacious rooms. The bedrooms were wainscoted, but the front one was not gloomy; and in it the cosiness of antiquity quite overcame its somber associations. However, the back bedrooms, with its two queerly-placed melancholy windows, staring vacantly at the foot of the bed, and with the shadowy recess to be found in most old houses in Dublin, like a large ghostly closet, which, from congeniality of temperament, had amalgamated with the bedchamber, and dissolved the partition. #RandolphHarris 14 of 21
At the night-time, this “alcove”—as our “maid” was wont to call it—had, in my eyes, a specially sinister and suggestive character. Mrs. Winchester’s distant and solitary candle glimmered vainly into its darkness. There it was always overlooking her—always itself impenetrable. However, this was only part of the effect. The whole room was, I cannot tell, how repulsive to me. There was, I supposed, in its proportions and features, a latent discord—a certain mysterious and indiscernible relation, which jarred indistinctly upon some secret sense of the fitting and the safe, and raised indefinable suspicious and apprehensions of the imagination. On the whole, as I began saying, nothing could have induced me to pass a night alone in it. We have not been very long in occupation of our respective chambers, when I began to complain of uneasy nights and disturbed sleep. I was, I suppose, the more impatient under this annoyance, as I was usually a sound sleeper, and by no means prone to nightmares. It was not, however, my destiny, instead of enjoying my customary repose, every night to “sup full of horrors.” After a preliminary course of disagreeable and frightful dreams, my troubles took a definite form, and the same vision, without an appreciable variation in a single detail, visited me at least (on average) every second night of the week. Now, this dream, nightmare, or infernal illusion—which you please—of which I was the miserable port, was on this wise: I saw, or thought I saw, with the most abominable distinctness although at the time in profound darkness, every article of furniture and accidental arrangement of the chamber in which I lay. This, as you know, is incidental to ordinary nightmare. #RandolphHarris 15 of 21
Well, while in this clairvoyant condition, which seemed but the lighting up of the theatre in which was to be exhibited the monotonous tableau of horror, which made my nights insupportable, my attention invariably became, I know not why, fixed upon the windows opposite the foot of my bed; and, uniformly with the same effect, a sense of dreadful anticipation always took slow but sure possession of me. I became somehow conscious of a sort of horrid but undefined preparation going forward in some unknown quarter, and by some unknown agency, for my torment; and, after an interval, which always seemed to me of the same length, a picture suddenly flew up the window, where it remained fixed, as if by an electrical attraction, and my discipline of horror then commenced, to last perhaps for hours. The picture this mysteriously glued to the window-panes, was the portrait of an old man, in crimson flowered silk dressing-gown, the folds of which I could now describe, with countenance embodying a strange mixture of intellect, sensuality, and power, but withal sinister and full of malignant omen. His nose was hooked, like the beak of a vulture; his eyes large, grey, and prominent and lighted up with a more than mortal cruelty and coldness. The features were surmounted by a crimson velvet cap, the hair that peeped from under which was white with age, while the eyebrows retained their original blackness. Well I remember every line, hue, and shadow of that stony countenance, and well I may! The gaze of this hellish visage was fixed upon me, and mine returned it with the inexplicable fascination of nightmare, for what appeared to me to be hours of agony. #RandolphHarris 16 of 21
At last—the cock he crew, away then flew, the fiend who had enslaved me through the awful watches of the night and, harassed and nervous, I rose to the duties of the day. I had—I cannot say exactly why, but it may have been from the exquisite anguish and profound impressions of unearthly horror, with which this strange phantasmagoria was associated—an insurmountable antipathy to describing the exact nature of my nightly troubles to Mrs. Winchester. Generally, however, I told her I was haunted by abominable dreams; and, true to the imputed materialism of medicine, we put our heads together to dispel my horrors, not by exorcism, but by a tonic Vin Mariani. However, the evil spirit, who enthralled my senses in the shape of that portrait, may have been just as near me, just as energetic, just as malignant, though I saw him not. Everybody knows how contagious is fear of all sort, but more especially that particular kind of fear under which poor Mrs. Winchester was at that moment labouring. I would not have heard, nor I believe would she have recapitulated, just at that moment, for half the World, the details of the hideous vision which had so unmanned her. “I was sitting in my room,” said Mrs. Winchester “by my fireplace, the door locked when I heard a step on the flight of stairs descending from the attics. It was two o’ clock, and the streets were as silent as a churchyard—the sounds were, therefore, perfectly distinct. There was slow, heavy tread, characterized by the emphasis and deliberation of age, descending by the narrow staircase from above; and, what made the sound more singular, it was plain that the feet which produced it were perfectly bare measuring a descent with something between a pound and a flop, very ugly to hear. #RandolphHarris 17 of 21
“I knew quite well that you and my attendant had gone away many hours before, and that nobody but myself has any business in the house. It was quite plain also that the person who was coming down stairs had no intention whatever of concealing his movements; but, on the contrary, appeared disposed to make even more noise, and proceed more deliberately, than was at all necessary. When the step reached the foot of the stairs outside my room, it seemed to stop; and I expected every moment to see my door open spontaneously, and give admission to soul killed by the Winchester rifle. I was, however, relieved in a few second by hearing the descent renewed, just in the same manner, upon the stair case leading down to the drawing-rooms, and thence, after another pause, down the next flight, and so on to the hall, whence I heard no more. Now, by the time the sound had ceased, I was wound up, as they say, to a very unpleasant pitch of excitement. I listened, but there was not a stir. I screw up my courage to a decisive experiment—opened my door, and in a stentorian voice bawled over the banisters, ‘Who’s there?’ There was no answer but the ringing of my own voice through the empty old house—no renewal of the movement; nothing short, to give my unpleasant sensations a definite direction. There is, I think, something most disagreeably disenchanting in the sound of one’s own voice under such circumstances, exerted in solitude, and in vain. It redoubled my sense of isolation, and my misgivings increased on perceiving that the door, which I certainly thought I had left open, was closed behind me. #RandolphHarris 18 of 21
“In a vague alarm, lest my retreat should be cut off, I got again into my room as quickly as I could, where I remained in a state of imaginary blockade, and very uncomfortable indeed, till morning. Next night brought no return of my barefooted fellow-lodger; but the night following, being in my bed, and in the dark—somewhere, I supposed, about the same hour as before, I distinctly heard the old fellow again descending from the garrets. This time I jumped out of bed, clutched the poker as I passed the expiring fire, and in a moment was upon the lobby. The sound had ceased by this time—the dark and chill were discouraging; and, guess my horror, when I saw, or thought I saw, a monster, whether in the shape of a man or a bear I could not say, standing, with its back to the wall, on the lobby, facing me, with a pair of great greenish eyes shinning dimly out. Now, I must be frank, and confess that the cupboard which displayed our plates and cups stood just there, though at that moment I did not recollect it. At the same time I must never could satisfy myself that I was made the dupe of my own fancy in this matter; for this apparition, after one or two shiftings of shape, as if in the act of incipient transformation, began, as it seemed on second thoughts, to advance upon me in its original form. From an instinct of terror rather than of courage, I hurled the poker, with all my force, at its head; and to the music of a horrid crash made my way into my room, and double-locked the door. Then, in a minute more, I heard the horrid bare feet walk down the stairs, till the sound ceased in the halls, as on the former occasion. #RandolphHarris 19 of 21
“In a vague alarm, lest my retreat should be cut off, I got again into my room as quickly as I could, where I remained in a state of imaginary blockade, and very uncomfortable indeed, till morning. Next night brought no return of my barefooted fellow-lodger; but the night following, being in my bed, and in the dark—somewhere, I supposed, about the same hour as before, I distinctly heard the old fellow again descending from the garrets. This time I jumped out of bed, clutched the poker as I passed the expiring fire, and in a moment was upon the lobby. The sound had ceased by this time—the dark and chill were discouraging; and, guess my horror, when I saw, or thought I saw, a monster, whether in the shape of a man or a bear I could not say, standing, with its back to the wall, on the lobby, facing me, with a pair of great greenish eyes shinning dimly out. Now, I must be frank, and confess that the cupboard which displayed our plates and cups stood just there, though at that moment I did not recollect it. At the same time I must never could satisfy myself that I was made the dupe of my own fancy in this matter; for this apparition, after one or two shiftings of shape, as if in the act of incipient transformation, began, as it seemed on second thoughts, to advance upon me in its original form. From an instinct of terror rather than of courage, I hurled the poker, with all my force, at its head; and to the music of a horrid crash made my way into my room, and double-locked the door. Then, in a minute more, I heard the horrid bare feet walk down the stairs, till the sound ceased in the halls, as on the former occasion. #RandolphHarris 19 of 21
“If the apparition of the night before was an ocular delusion of my fancy sporting with the dark outlines of our cupboard, and if tis horrid eyes were nothing but a pair of inverted teacups, I had, at all events, the satisfaction of having launched the poker with admirable effect, and in true ‘fancy’ phrase, ‘knocked its two daylights into one,’ as the commingled fragments of my tea-service testified. I did my best to gather comfort and courage from these evidences; but it would not do. And then what could I say of those horrid bare feet, and the regular tramp, tramp, tramp, which measured the distance of the entire staircase through the solitude of my haunted dwelling, and at an hour when no good influence was stirring? Confound it!—the whole affair was abominable. I was out of spirits, and dreaded the approach of night. It came, ushered ominously in with a thunderstorm and dull torrents of depressing rain. Earlier than usual the streets grew silent; and by twelve o’clock nothing but the comfortless patterning of the rain was to be heard. I made myself as snug as I could. I lighted two candles instead of one. I forswore bed, and held myself in readiness for a sally, candle in hand; for, coute qui coute, I was resolved to see the being, if visible at all, who troubled the nightly stillness of my mansion. I was fidgety and nervous and, tried in vain to interest myself with my books. I walked up and down my room, whistling in turn martial and hilarious music, and listening ever and anon for the dreaded noise.” #RandolphHarris 20 of 21
Do not Grieve. Anything you lose comes around in another form. The child weaned from mother’s milk now drinks cranberry juice. God’s joy moves from unmarked box to unmarked box, from cell to cell. As rainwater, down into flowerbed. As roses, up from ground. Now it looks like a plate of rice and fish, now a cliff covered with vines, now a horse being saddled. It hides within these, till one day it cracks them open. There is the light gold of wheat in the sun, and the gold of bread made from wheat. I have neither, I am only talking about them as a town in the desert looks up to stars on a clear night. The Son of God, looking upon the World, beheld suffering and misery. With pity He saw how humans had become victims of satanic cruelty. He looked with compassion upon those who were being corrupted, murdered, and lost. They had chosen a ruler who chained them to his carriage as captives. God’s glory pervades the Universe; His ministering Angels inquire of one another: Where is the place of His glory? In response they give praise: Praised be the glory of the Lord from His Heavenly abode. From His Heavenly abode may He turn in mercy and bestow grace unto the people who, reciting the Shema evening and morning, twice daily, proclaim in love the unity of His name, saying: Hear, O America: the Lord our God, the Lord is One. He is our God; He is our Father, our sovereign and our Deliverer. In His mercy He will make known in presence of all the living that He will be your God. “I am the Lord your God.” As it is written in holy Scripture: The Lord shall reign forever; Thy God, O America, shall be Sovereign unto all generations. Hallelujah. #RandolphHarris 21 of 21
Winchester Mystery House
Ghostly tales are bountiful at Sarah Winchester’s Mystery House. What have you experienced? Photos are encouraged!
The Winchester mansion is 160-room mansion built to appease the spirits who died at the hands of the Winchester Rifle 👻
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“Whoever shadows my every move will not lose me in the dark.” At least that is what Christ says, or what the Evangelist John heard Him say (8.12). He tells us to walk on, through the darkness, with Christ as our only torch. That way, when we mayn’t have gained a step, but we won’t have lost one either. And on into the day we must pursue with dogged tread the life of Jesus Christ. Is this the secret to Mrs. Winchester’s 7-11 staircase?
Affection and Friendship Should Not Interfere with the Fullest Attainment of Our Final End!
Every true American believes with all their hearts that when an American is tired of America, one is tired of life. With certain qualifications, a person is happy when one is in the way of a successful execution (more or less) of a rational plan of life drawn up under (more or less) favourable conditions, and one is reasonably confident that one’s intentions can be carried through. Thus we are happy when our rational plans are going well, our more important aims being fulfilled, and we are with reason quite sure that our good fortune will continue. The achievement of happiness depends upon circumstances and luck, and hence the gloss about favourable conditions. While I shall not discuss the concept of happiness in any detail, we should consider a few further points to brings out the connection with the problem of hedonism. First of all, happiness has two aspects: one is the successful execution of a rational plan (the schedule of activities and aims) which a person strives to realize, the other is one’s state of mind, one’s sure confidence supported by good reasons that one’s success will endure. Being happy involves both a certain achievement in action and a rational assurance about the outcomes. This definition of happiness is objective: plans are to be adjusted to the conditions of our life and our confidence must rest upon sounds beliefs. Alternatively, happiness might be defined subjectively as follows: a person is happy when one believes that one is in the way of a successful execution (more or less) of a rational plan, and so on as before, adding the rider that is one is mistaken or deluded, then by contingency and coincidence nothing happens to disabuse one of one’s misconceptions. #RandolphHarris 1 of 21
By good luck one is not cast out of one’s fool’s paradise. Now the definition to be preferred is that which best fits the theory of justice and coheres with our considered judgments of value. We have assumed that the parties in the original position have correct beliefs. They acknowledge a conception of justice in the light of general truths about persons and their place in society. Thus it seems natural to suppose that in framing their plans of life they are similarly lucid. Of course none of this is strictly argument. Eventually one has to appraise the objective definition as part of the moral theory to which it belongs. Adopting this definition, and keeping in mind the account of rational plans presented earlier, we can interpret the special characteristics sometimes attributed to happiness. For example, happiness is self-contained: that is, it is chosen solely for its own sake. To be sure, a rational plan will include many (or at least several) final aims, and any of these may be pursed partly because it complements and furthers one or more other aims as well. Mutual support among ends pursued for their own sake is an important feature of rational plans, and therefore these ends are not usually sought solely for themselves. Nevertheless executing the entire plan, and the enduring confidence with which this is done, is something that we want to do and to have only for itself. All considerations including those of right and justice (using here the full theory of good) have already been surveyed in drawing up the plan. And therefore the whole activity is self-contained. #RandolphHarris 2 of 21
Happiness is also self-sufficient: a rational plan when realized with assurance makes a life fully worthy of choice and demands nothing further in addition. When circumstances are especially favourable and the execution particularly successful, one’s happiness is complete. Within the general conception one sought to follow, there is nothing essential that is lacking, no way in which it could have been distinctly better. So even if the material means that support our mode of life can always be imagined to be greater, and a different pattern of aims might often have been chosen, still the actual fulfillment of the plan itself may have, as compositions, paintings, and poems often do, a certain completeness which though marred by circumstance and human failing is evident from the whole. Thus some become exemplars of human flourishing and models for emulation, their lives being as instructive in how to life as any philosophical doctrine. A person is happy then during those periods when one is successfully carrying through a rational plan and one is with reason confident that one’s efforts will come to fruition. One may be said to approach blessedness to the extent that conditions are supremely favourable and one’s life complete. Yet it does not follow that in advancing a rational plan one is pursuing happiness, not at least as this is normally meant. For one thing, happiness is not one aim among others that we aspire to, but the fulfillment of the whole design itself. However, also, I have supposed first that rational plans satisfy the constraints of right and justice (as the full theory of the good stipulates). #RandolphHarris 3 of 21
To say someone that one seeks happiness does not, it seems, imply that one is prepared either to violate or to affirm these restrictions. Therefore the acceptance of these limits should be made explicit. And secondly, the pursuit of happiness often suggests the pursuit of certain sorts of ends, for example, life, liberty, and one’s own welfare. Thus persons who devote themselves selflessly to a righteous cause, or who dedicate their lives to furthering the well-being of other, are not normally thought to seek happiness. It would be misleading to say this of saints and heroes, or of those whose plan of life is in some marked degree supererogatory. They do not have the kinds of aims that fall under this heading, admittedly not sharply defined. Yet, when their plans succeed, saints and heroes and persons whose intentions acknowledge the limits of right and justice, are in fact happy. Although they do not strive for happiness, they may nevertheless be happy in advancing the claims of justice and the well-being of others, or in attaining the excellences to which they are attracted. However, how in general is it possible to choose among plans rationally? What procedure can an individual follow when faced with this sort of decision? Previously I said that a rational plan is one that would be chosen with deliberative rationality from among the class of plans of all of which satisfy the principles of rational choice and stand up to certain forms of critical reflection. We eventually reach a point though where we just have to decide which plan we most prefer without further guidance from principle. #RandolphHarris 4 of 21
There is however one device of deliberation that I have not yet mentioned, and this is to analyze our aims. That is, we can try to find a more detailed or more illuminating description of the object of our desires hoping that the counting principles will then settle the case. Thus it may happen that a fuller or deeper characterization of what we want discloses that an inclusive plan exists after all. Let us consider again the example of planning a holiday. Often when we ask ourselves why we wish to visit two distinct places, we find that all of them can be fulfilled by going to one place rather than the other. Thus we may want to study certain styes of art, and further reflection may bring out that one plan is superior or equally good on all these counts. In this sense we may discover that our desire to go to Paris is more intense than our desire to go to Rome. Often however a finer description fails to be decisive. If we want to see both the most famous church in Christendom and the most famous museum, we may be stuck. Of course these desires too many be examine further. Nothing in the way that most desire are expressed shows whether there exists a more revealing characterization of what we really want. However, we have to allow for the possibility, indeed for the probability, that sooner or later we will reach incomparable aims between which we must choose with deliberative rationality. We may trim, reshape, and transform our aim in a variety of ways as we try to fit them together. Using the principles of rational choice as guidelines, and formulating our desires in the most lucid form we can, we may narrow the scope of purely preferential choice, but we cannot eliminate it altogether. #RandolphHarris 5 of 21
The indeterminacy of decision seems to arise, then, from the fact that a person has many aims for which there is no ready standard of comparison to decide between them when they conflict. There are many stopping points in practical deliberation and many ways in which we characterize the things we want for their own sake. Thus it is easy to see why the idea of there being a single dominant end (as opposed to an inclusive end) at which it is rational to aim is highly appealing. For if there exists such an end to which all other ends are subordinate, then presumably all desires, insofar as they are rational, admit of an analysis which shows the counting principles to apply. The procedure for making a rational choice, and the conception of such a choice, would then be perfectly clear: deliberation would always concern means to ends, all lesser ends in turn being ordered as means to one single dominant end. The many finite chains of reasons eventually converge and meet at the same point. Hence a rational decision is always in principle possible, since only difficulties of computation and lack of information remain. Now it is essential to understand what the dominant-end theorists wants: namely, a method of choice which the agent oneself can always follow in order to make a rational decision. This there are three requirements: the conception of deliberation must specify: a first person procedure which is generally applicable and guaranteed to lead to the best result (at least under favourable conditions of information and given the ability to calculate). We have no procedures meeting these conditions. A random device provides a general method but it would be rational only in special circumstances. #RandolphHarris 6 of 21
In everyday life we employ schemes of deliberation acquired from our culture and modified during the course of our personal history. However, there is no assurance that these forms of reflection are rational. Perhaps they only meet various minimum standards which enable us to get by, all the while falling short of the best that we might do. Thus if we seek a general procedure by which to balance our conflicting aims so as to single out, or at least to identify in thought, the best course of action, the idea of a dominant end seems to give a simple and natural answer. Let us consider then what this dominant end might be. It cannot be happiness itself, since this state is attained by executing a rational plan of life already set out independently. The most we can say is that happiness is an inclusive end, meaning that the plan itself, the realization of which makes one happy, includes and orders most implausible to think of the dominant end as a personal or social objective such as the exercise of political power, or the achievement of social acclaim, or maximizing one’s material possessions. Surely it is contrary to our considered judgments of value, and indeed inhuman, to be so taken with but one of these ends that we do not moderate the pursuit of it for the sake of anything else. For a dominant end is at least lexically prior to all other aims and seeking to advance it always takes absolute precedence. #RandolphHarris 7 of 21
Thus the dominant end is serving God, and by this means saving our soul. Heavenly Father desires that we find true, lasting happiness. Our happiness is the design of all the blessings He gives us—gospel teachings, commandments, priesthood ordinances, family relationship, prophets, temples, the beauties of creation, and even the opportunity to experience adversity. God’s plan for our salvation is often called “the great plan of happiness,” reports Alma 42.8. He sent His Beloved Son to carry out the Atonement so we can be happy in this lie and receive a fulness of joy in the eternities. Furthering the divine intentions is the sole criterion for balancing subordinate aims. It is for this reason alone that we should prefer health to sickness, riches to poverty, honour to dishonour, a long life to a short one, and, one might add, friendship and affection to hatred and animosity. “Wickedness never was happiness,” reports Alma 41.10. Other seek only to have fun in life. With this as their main goal, they allow temporary pleasure to distract them from lasting happiness. They rob themselves of the enduring joys of spiritual growth, service, and hard work. As we seek to be happy, we should remember that the only way to real happiness is to live the gospel. We will find peaceful, eternal happiness as we strive to keep the commandments, pray for strength, repent of our sins, participate in wholesome activities, and give meaningful service. We must be indifferent to all attachments whatsoever, for these become inordinate once they precent us from being like equalized scales in a balance, ready to take the course that we believe is most for the glory of God. #RandolphHarris 8 of 21
It should be observed that this principle of indifference is compatible with our enjoying lesser pleasures and for allowing ourselves to engage in play and amusements. For these activities relax the mind and rest the spirit so that we are better fitted to advance more important aims. Thus although Aquinas believes that the vision of God is the last end of all human knowledge and endeavour, he concedes play and amusements a place in our life. Nevertheless these pleasures are permitted only to the extent that the superordinate aim is thereby advanced, or at least not hindered. We should arrange things so that our indulgences in frivolity and jest, in affection and friendship, do not interfere with the fullest attainment of our final end. The extreme nature of dominant-end views is often concealed by the vagueness and ambiguity of the end proposed. Thus if God is conceived (as surely He must be) as a moral being, then the end of serving Him above all else is left unspecified to the extent that the divine intentions are not clear from revelation, or evident from natural reason. Within these limits a theological doctrine of morals is subject to the same problems of balancing principles and determining precedence which trouble other conceptions. Since disputed questions commonly lie here, the solution propounded by the religious ethic is only apparent. And certainly when the dominant end is clearly specified as attaining some objective goal such as political power or material wealth, the underling fanaticism and inhumanity are manifest. #RandolphHarris 9 of 21
Human good is heterogeneous because the aims of the self are heterogenous. Although to subordinate all our aims to one end does not strictly speaking violate the principles of rational choice (not the counting principles anyway), it still strikes us as irrational, or more likely as mad. The self is disfigured and put in the service of one of its ends for the sake of system. Governments are composed of persons who meet occasionally in a hall to make speeches and to write resolutions; of human studying papers at desks, receiving and answering letters and memoranda, listening to advice and giving it, hearing complaints and claims and replying to them; o clerks manipulating more papers; of inspectors, tax collectors, law enforcement, and soldiers. These officials have to be fed, and often they overeat. They would often rather go fishing, or have pleasures of the flesh, or do anything than shuffle their papers. They have to sleep. They suffer from indigestion and asthma, bile and palpitation, become bored, tired, careless, and have nervous headaches. They know what they happen to learn, they are away of what they happen to observe, they can imagine what they happen to be interested in, they can accomplish only what they can command or persuade an unseen multitude to do. What is so remarkable about America is that millions of people believe more in the power of prayer than in the power of politics; they believe the message to “repent, be converted, and trust Jesus Christ” can topple even an authoritarian leader. They believe their deliverance is spiritual. #RandolphHarris 10 of 21
Such belief runs counter to the myth that all human problems are political and solvable by all-powerful human institutions. An extreme example was the prominent New Right leader who declared in 1985, after Congress failed to pass his legislative agenda, “The only way to have a genuine spiritual revival is to have legislative reform…I think we have been legislated out of the possibility of a spiritual revival.” Evidently, the work of the Kingdom of God has been defeated by a majority vote in the kingdoms of man. I am sure that individual did not mean to deny the sovereignty of God, but his statement insinuates that nothing can be accomplished except through the government. Jacques Ellul could well have been describing this leader when he wrote that politics has become “the supreme religion of the age.” This political illusion springs from a diminishing belief in God and the growth of big government. What people once expected from the Almighty, they now expect from the almighty bureaucracy. That is bad trade for anyone; but for the Christian, it is rank idolatry. The media encourages the illusion. Stories of spiritual conversion, growth, and revival do not make god thirty-second news spots. While the everyday actions of ordinary citizens lack headline punch, politics offers confrontation, controversy, and scandal. When religion does make the cover of Time or a spot on the network news, it is usually the result of scandal, as extraordinary as the coverage of Jim and Tammy Bakker. That is not a complaint; it I simply the way the news business works, which in turn is merely satisfying the public appetite for sleazy gossip, crime, dramatically suggestive headlines, fiction, outlandish stories, and aggressive reporters. #RandolphHarris 11 of 21
Although most people claim they do not believe most of what the news reports, yet they are drawn to its promise of insider knowledge and hot scoops about celebrities, politicians, and aliens from outer space. New coverage gravitates to political centers, exalting the momentary, assuring suspense. The public waits expectantly for the next installment in the unfolding political soap opera. On one level media and government are natural antagonists; on another they are natural allies, depending on each other for their influence. News organizations concentrate their resources in political capitals; governments gear their policies and decisions for primetime audiences. The media spotlight politics and political feeds in the media. Because the illusion serves those with the power to perpetuate it, neither side cares to expose it. People watch the news like it a heavy weight fight, listening to reporters give breathless blow-by-blow accounts of propaganda, as they often ignore real news that matters. The view back home sits in front of the TV, like a mindless goldfish, being spoon fed junk news. Thousands of journalist are constantly pounding the pavements, desperate for something to film. Some camera operators shot footage of each other. Others give up and go out for fondue. Much of the news treads perilously close to heresy. If this were the seventh century, many reporters would probably be accused by Dr. William Griggs of having the evil hand upon them. News is a big business, after all, having hundreds of millions riding on Nielsen ratings. National Network personalities hold multimillion dollar contracts, and they, as well as many print journalists, enjoy the handsome rewards of celebrity. Even in nations with public-owned media, the illusion guarantees power, privilege, and access to the elite. These are not willingly surrendered. #RandolphHarris 12 of 21
This unwavering focus heightens both the promise and expectations of what government can do. Political rhetoric, therefore, mist offer panaceas to all human ills. If elected, can anyone recall a major candidate who di not claim he or she could solve any problem? However, most politicians know that more than 80 percent of the federal budget—entitlement programs and other congressionally mandated outlays—are beyond their control. Most candidates cannot have a balanced budget and federal judges often strip the president of their power to make changes to the government so society keeps getting worse, instead of improving. Politicians have little choice. Modern technology has reduced all issues to their lowest common denominator. Since there is no time to explain the complexities of the budget process, and since instant perceptions shape voter attitudes, politicians can do no more than create appealing visual impressions. Former Budget Director David Stockman chided Regan aides Baker and Meese for being more interested in the evening network news than in government policy. However, perhaps they were more realistic. Policy has no meaning apart from how it is perceived, and that perception is heavily influenced by newscasters. That is why Lyndon Johnson obsessively watched three evening news programs simultaneously on a three-console television set. He knew public reaction to the televised portrayal of Vietnam would influence opinion far more than battlefield strategies. He was right: the outcome of that war was decided in American living rooms. #RandolphHarris 13 of 21
To maintain the illusion, government attempts to shape, even manipulate public perceptions. The White House gives assignments to people to do just that. Staff members work full time studying daily news briefings, monitoring public reactions to presidential speeches, taking daily polls, and feeding positive information to friendly reporters. Often they aggressively try to manipulate public opinion. For example, immediately after every presidential speech, a White House staff member usually unleashes a small army of assistants who will call key leaders in every walk of life. They might make five hundred calls, each following the same script: “The president asked me to call you to find out what your thought of his announced policy.” The reactions are usually collated, typed, and within hours a report surveying the opinions of hundreds of leaders is in the president’s hands. Helpful information, but the staff also influences public reactions toward acceptance of their policy. To be told that the president wants one’s opinion flatters even the cynics. Those called rarely offer a critical reply; most can hardly wait to call their friends and casually mention that “by the way, the president just called” to ask their opinion. So when journalists Tomi Lahren and Yamiche Alcindor has very public interactions with President Trump about their news reports, it was really a big deal to be acknowledged. With the government policy so dependent on public reaction, it is little wonder that the celebrity syndrome has become such a major force in Western politics. #RandolphHarris 14 of 21
The subtle danger of all this manipulation is that people no longer view their own circumstances as reality. Only what appears in print and on the screen as well. The humans of the present day suffer from acute television intoxication. They do not believe in their own experiences, one’s own judgment and one’s own thought. In their eyes, a fact becomes true when one has read an account of it in the paper, and one measures the importance by the size of the headlines. This has resulted in people giving out false, distorted, or outdated information because no one calls to the agencies involved to verify if. However, people who do not trust the news actually do verify information before they take it as a fact because they know how dangerous disinformation can be. Still, many individuals gradually loses all sense of continuity. Whether a policy is good or bad, a success or a failure, is of no account; all that matters is the emotion its instant image induces. No one remembers from one day to the next. On a Monday a president can say, “The Russians blinked.” Everyone is happy. The next day it is disclosed the Russians did not blink—we did—but no one remembers. So on to the next night. The process is mesmerizing. Images pile on images, day after day, anesthetizing the public so they feel individually important and that all power resides in images they see on their television screens. This eventually erodes their own sense of political responsibility and makes them easy prey to the appetite of an authoritarian state. The consequence is irresistible. The chief characteristic of tyranny is isolation of the individual, denying one access to the public realm where one would show oneself, see and be seen, ear and be heard. #RandolphHarris 15 of 21
Even democracies need institutions and agencies through which the individual can resist the tendency of all central governments to grow larger, stronger, and more domineering. For the only thing that stands between the multitudes and totalitarianism are the mediating structures of society: families, small groups of citizens, churches, voluntary associations that are independent and resistant to the collective state. If the American experiment is to succeed, it will require the continued help of voluntary associations. Of all these independent institutions, the church should be the one best able to expose the political illusion. For the message of a transcendent reality is resounding warning against the futility of seeking immorality from the instruments and institutions of this life. Mastery of nature through technology has given modern humans the illusions that one has mastered life itself. The message of the Kingdom is that only God is master of life, and attempts to create alternatives to His rule are futile. The fall of the Roman Empire plainly demonstrated that no work of mortal hands can be immortal, and it was accomplished by the rise of the Christian gospel of an everlasting individual life to its position as the exclusive religion of Western humankind. Both together made any striving for an Earthly immortality futile and unnecessary. The Kingdom of God is not dependent on power in the kingdoms of humans. It is better to take refuge in the Lord than to trust in princes. Political kingdoms may rise and fall—but the Kingdom of God goes on forever. #RandolphHarris 16 of 21
Modern history is replete with similar lessons about the futility of putting ultimate trust in much-vaunted political systems. When a greedy tyrant is overthrown, the idealist replacing him or her promises liberation and hope for the oppressed. The people are jubilant. However, in a short time the “liberator” becomes the oppressor oneself, resplendent in one’s $6,500 designer glasses. When autocracy is replaced by bureaucracy, only the icons change. Ideology, which in so many parts of the World has replaced true religion, is powerless as well. The promised utopias of the twenty-first century., either Marxist of Fascist, are doomed because they accept the essential premises of current civilization and move with its lines of internal development: Thus, utilizing what this World itself offers them, they become slaves, although they think they are transforming it. Even massive weapons of destruction fail to assure anything for today’s mightiest governments. Wars reach no permanent solutions; there is no such things as a lasting peace or, as American so fondly believed, “a war to end all wars.” Terrorists stalk the globe, and government can do little to stop them. Wars proliferate; political solutions fail; frustrations rise. Yet we continue to look to governments to resolve problems beyond their capability. The illusion persists. Nowhere is that more evident than in one troubled corner of the World. However, even there, in the midst of carnage, violence, and hatred, the example of a few people offers hope, pointing the way for civilization to emerge from darkness. #RandolphHarris 17 of 21
Each of us must gain for oneself the authentic mystical experience. Sugar can be known only by its sweet taste, the Overself only by opening the doors of the mind to consciousness of its presence. Those who have had this overwhelming experience require no arguments to make them believe in the soul. They know that they are the soul. An experience which is so convincing, so real, that no intellectual argument to the contrary can stand against it, is final. Let others say what they will, one remains unswayed. A glimpse is a transitory state of mental enlightenment and emotional exaltation. It I an experience of self-discovery, not the discovery of some other being, whether a guru or a god. These brief flashes bring with them great joy, great beauty, and great uplift. They are, for most people, their first clear vivid awakening to the existence and reality of a spiritual order of being. The contrast with their ordinary state is so tremendous as to shame it into pitiful drabness. The intention is to arouse and stimulate them into the longing for re-entry into the spirit, a longing which inevitably express itself in the quest. In the past these glimpse experiences were regarded as wholly religious. Today the truth about them is better understood. They may be aesthetic, psychological, intellectual, or creative—happening outside the religious circle. All our ordinary experience comes to us through sense responses or intellectual workings. However, here is a kind of experience which does not come through these two channels. It is not a series of sensations nor a series of thoughts. What is it, then? Philosophy says it belongs to the transcendental World. #RandolphHarris 18 of 21
The uniqueness of this moment shines out against the relatedness of all other moments. Words only limit it by their precision and their pressure, yet they are all some of us have with which to make a likeness of it to show friends, or to hold before the ardent seekers, or even to return to ourselves in dark and difficult periods. The glimpse may be best compared to a moment of wakefulness in a long existence of sleep. These mystical glimpses have close parallels with the best features of the best types of religious conversion. Indeed, as might be expected, they are deeper and more developed and better controlled forms of them. These glimpses, these transcendental visitations bring joy, serenity, and understanding. No rational explanation has given of the seemingly eccentric characters of these glimpses, no reasonable theory of their why, what, how, and when. The mystical experience may be beyond reasoned analysis but it is not beyond reasonable description. Putting words together on paper to tell how this glimpse lifts one out of the ordinariness of the common existence, is a work anyone must enjoy doing. It is a brief and temporary enlargement of consciousness, in theological language, an improvement of its connection with God. How is one to describe this experience? It is an expansion, and yet also a concentration, of consciousness. It is not enough to say that someone has had a mystical experience. This phrase can over the most opposite, the most widely different experiences. The experience is so beautiful that no description can transfer the feelings it awakens from one heart to another. #RandolphHarris 19 of 21
There are the real waking moments of a person’s life: for the rest one is asleep without ever guessing that one is. It is not the highest point of the moral experience, although that approaches it, or can help to being it on, or acts as a preparation for it. It is not the peak of the aesthetic experience, although that fulfills the same services. A long time I have lived with you and now we must be going separately to be together. Perhaps I shall be the wind to blur your smooth waters so that you do not see your face too much. Perhaps I shall be the star to guide your uncertain wings so that you have direction in the night. Perhaps I shall be the fire to separate your thoughts so that you do not give up. Perhaps I shall be the rain to open up the Earth so that your seed may fall. Perhaps I shall be the snow to let your blossoms sleep s that you may bloom in spring. Perhaps I shall be the stream to play a song on the rock so that you are not alone. Perhaps I shall be a new mountain so that you always have a way home. Here are life’s highest processes, an experience beyond thinking and an awareness beyond the sensual. During this period one is in God. These rare moments lift one out of one’s terrestrial self and detach one from one’s lower human self. Only a poet could portray these experiences as they deserve; to write of them with outer photographic exactness only is to half-lose them. In religious language one is in God, and in mystical language God is in one. One has reached a World which is as much beyond good as it is beyond evil. #RandolphHarris 20 of 21
Magnified and sanctified be the name of God throughout the World which He hath created according to His will. May He establish His kingdom during the days of your life and during the life of your life and during the life of all the house of America, speedily, yea, soon; and say ye, Amen. May His great name be blessed for every and ever. Exalted and honoured be the name of the Holy One, blessed be He, whose glory transcends, yea, is beyond all praises, hymns and blessings that humans can render unto Him; and say ye, Amen. When I call upon the Lord, ascribe greatness unto our God. O Lord, open Thou lips and my mouth shall declare Thy praise. Praised art Thou, O Lord our God and God of our fathers, Go of Abraham, God of Isaac, and God of Jacob, mighty, revered and exalted God. Thou bestowest lovingkindness and possessest all things. Mindful of the patriarchs’ love for Thee, Thou wilt in Thy love bring a redeemer to their children’s children for the sake of Thy name. Please remember us unto life, O King who delightest in life, and inscribe us in the Book of Life so that we may live worthily for Thy sake, O Lord of life. O King, Thou Helper, Redeemer and Shield, be Thou praised, O Lord, Shield of Abraham. Thou, O Lord, art mighty forever. Thou callest the dead to immortal life for Thou art mighty in deliverance. Thou causest the wind to blow and the rain to fall. Thou sustainest the living with lovingkindness, and in great mercy callest the departed to everlasting life. Thou upholdest the falling, healest the sick, settest free those in bondage, an keepest faith with those that sleep in the dust. Who is like unto Thee, Almighty King, who decreest death and life and bringest forth salvation? God provides an experience of complete security—so rarely found among people in the World today. #RandolphHarris 21 of 21
BRIGHTON STATION AT CRESLEIGH RANCH
Rancho Cordova, CA |
Now Selling!
Brighton Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mid-Century Modern, California Modern, Prairie, and Contemporary Farmhouse.
Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District.
Best of all, each Cresleigh home comes fully equipped with an All Ready connected home! This smart home package comes included with your home and features great tools including: video door bell and digital deadbolt for the front door, connect home hub so you can set scenes and routines to make life just a little easier. Two smart switches and USB outlets are also included, plus we’ll gift you a Google Home Hub and Google Mini to help connect everything together!
Cresleigh offers enchanting homes that have all the amenities you have come to expect in a grand home.
Wise Humans, Good Humans, Patriotic Humans are to be Found in All Communities!
If Americans could be made to believe that their sufferings were for some remote, high sacrificial end, perhaps it would be possible for them to become reconciled to their plight; but sharing the culture that condemns them, and seeing that lust for trash is what blinds the nation to their claims, is what sets storms rolling in the soul of America. The United State of America is so unique from other nations because it is a nation of laws, not a nation of humans. A nation of laws means that legal decrees, not people rule. Whether it be the most common American members or members of Congress, high-ranking bureaucrats or the president of the United States of America, everyone is governed by the same laws, regardless of their station. All must be held to the just laws of America. America’s founds extolled a nation of laws, for they knew that only a fairly enforced legal system could protect liberty and property against corruption and tyranny. God is in fact the author of liberty and to retain it, the inhabitant of the land must be protected by His might hand. There is no other power that can protect that liberty. In order for us to enjoy this protection of His might, we must accept God as our God and keep His commandments. “Behold, this America is a choice land, and whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under Heaven, if they will but serve the God of the land, who is Jesus Christ,” reports Ether 2.12. The God of this land is also the King of the land. And this is true. #RandolphHarris 1 of 25
Manifest Destiny is a phenomenon. Jesus spoke here in America, and He proclaimed, “This lad shall be a land of liberty, and there shall be no kings upon it. For I, the Lord, the king of Heaven, will be their king, and I will be light unto them forever, that hear my words. For it is a choice land, saith God, wherefore I will have all humans that dwell thereon that they shall worship me,” reports 2 Nephi 10.11-19. The alternative to enjoying this liberty and happiness through acceptance of and obedience to Jesus Christ is made clear by Manifest Destiny. Manifest Destiny is a tangible blessing from God that has created American history. It is a systematic body of concepts and beliefs that powers American life and culture. The right of our manifest destiny to over spread and to possess the whole of the continent which Providence has given us for the development and great creation of liberty and federative development of self government entrusted to us is a promise that we shall flourish. “Whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when hey are ripened in iniquity,” reports Ether 2.8-9. It is as a right that we serve God and obey the laws as that of the tree to the space of air and the Earth be suitable for the full expression of its principle and destiny of growth. When people follow the guidance of God of the land, they reach great heights. The Lord in the very beginning revealed to Adam a perfect form of government for the benefit of humans. We believe that governments are instituted of God. #RandolphHarris 2 of 25
Individual freedom is necessary. No law shall be passed that takes away from a human the right of free choice. Free agency is fundamental as law of human conduct. Humans have a right to obey or disobey that laws as they please, and take the consequences. That government is best which has as its aim the administration of justice, social well-being and the promotion of prosperity among its members. We must recognize that property rights are essential to human liberty. The individual has three great rights, equally sacred from arbitrary interference: the right to one’s life, the right to one’s liberty, and the right to one’s property. The three rights are so bound together as to be essentially one right. To give a human one’s life, but to deny one one’s liberty, is to take from one all that makes life worth living. To give one liberty, but take from one the property which is the fruit and badge of one’s liberty, is to still leave one a slave. Laws are enacted for the protection of society, and have no value except when they are administered in righteousness and justice. If dishonest humans occupy administrative offices, laws cannot be so administered in righteousness and justice. The Lord says, “When the wicked rule, the people mourn.” Wise humans, good humans, patriotic humans are to be found in all communities, in all political parties, among all creeds. None but such humans should be chosen. Without beneficent laws, righteously administered, the foundations of civilization crumble, anarchy reigns, decay and dissolution follow. #RandolphHarris 3 of 25
We call upon all members of the Church of Jesus Christ of Latter-day Saints throughout the World to honour the laws of God, and obey and uphold the law of the land; and we appeal to good humans everywhere, regardless of creed, party affiliation, race, culture, or condition to join with us in an effort to put into operation the words of President Lincoln, the great emancipator, that our country may continue to be a light to the World, a loyal, law-abiding, God-fearing nation. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience; and allow all humans the same privilege, let them worship how, where, or what they may. However, we claim absolutely no right, no prerogative whatever, to interfere with any other people. A good government must secure for every citizen the free exercise of conscience. Matters of belief or religious practice should not be interfered with, unless they oppose laws formulated for the common good. There should be no mingling of religious influence with the civil governments. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honouring, and sustaining the laws. The main psychological root of the liability to envy is a lack of self-confidence in our own worth combined with a sense of impotence. Our way of life is without zest and we feel powerless to alter it or to acquire the means of doing what we still want to do. This creation the notion of resentment. By contrast, someone sure of the worth of one’s plan of life and one’s ability to carry it out is not given to rancor nor is one jealous of one’s good fortune. #RandolphHarris 4 of 25
Even if one could, one has no desire to level down the advantages of others at some expense to oneself. This hypothesis implies that the least favoured tend to be more envious of the better situation of the more favoured the less secure their self-respect and the greater their feeling that they cannot improve their prospects. Similarly the particular envy aroused by competition and rivalry is like to be stronger the worse one’s defeat, for the blow to one’s self-confidence is more severe and the loss may seem irretrievable. It is general envy, however, that mainly concerns us here. There are three conditions that encourage hostile outbreaks of envy. The first of these is the psychological condition we have just noted: persons lack a sure confidence in their own value and in their ability to do anything worthwhile. Second (and one of two social conditions), many occasions arise when this psychological condition is experienced as painful and humiliating. The discrepancy between oneself and others is made visible by the social structure and style of one’s society. The less fortunate are therefore often forcibly reminded of their situation, sometimes leading them to an even lower estimation of themselves and their mode of living. And third, they see their social position as allowing no constructive alternative to opposing the favoured circumstances of the more advantaged. #RandolphHarris 5 of 25
To alleviate their feelings of anguish and inferiority, they have no choice but to impose a loss on those better placed even at some cost to themselves, unless of course they are to relapse into resignation and apathy. Now, if not to present these conditions, many aspects of a well-ordered society of to mitigate. It is clear that, although it is a psychological state, social institutions are a basic instigating cause. However, the contract conception of justice supports the self-esteem of the citizens generally more firmly than other political principles. In the public forum each person is treated with the respect due to a sovereign equal; and everyone has the same basic rights that would be acknowledged in an initial situation regarded as fair. The members of the community have a common sense of justice and they are bound by ties of civic friendship. Obedience implies a higher attitude than mere submission, for obedience has its root in good intent; submission may spring from selfishness or meanness of spirit. Though obedience and submission both imply restraint on one’s own will, we are obedient only from a sense of right; submissive from a sense of necessity. Honour expressed an act or attitude of an inferior towards a superior. When applied to things it is taken in the sense of holding honour. Thus, in honouring the law, we look upon it as something which is above selfish desires or indulgences. To sustain signifies to hold up; to keep from falling. To sustain the law, therefore, is to refrain from saying or doing anything which will weaken it or make it ineffective. #RandolphHarris 6 of 25
We obey the law from a sense of right. We honour the law because of its necessity and strength to society. We sustain law by keeping it in good repute. This is in our connection with stability. The greater advantages of some are in return for compensating benefits for the less favoured; and no one supposes that those who have a larger share are ore deserving from a moral point of view. Happiness according to virtue is rejected as a principle of perfection: regardless of the excellences that persons or associations display, their claims to social resources are always adjudicated by principles of mutual justice. For all these reasons the less fortune have no cause to consider themselves inferior and the public principles generally accepted underwrite their self-assurance. The disparities between themselves and others, whether absolute or relative, should be easier for them to accept than in other forms of polity. Turning to the second condition, both the absolute and the relative differences allowed in a well-ordered society are probably less than those that have often prevailed. Although in theory the difference principle permits indefinitely large inequalities in return for small gains to the less favoured, the spread of income and wealth should not be excessive in practice, given the requisite background institutions. Moreover the plurality of associations in a well-ordered society, each with its secure internal life, tends to reduce the visibility, or at least the painful visibility, of variations in human’s purposes. For we tend to compare our circumstances with others in the same or in a similar group as ourselves, or in positions that we regard as relevant to our aspirations. #RandolphHarris 7 of 25
The various associations in society tend to divide it into so many noncomparing groups, the discrepancies between these divisions not attracting the kind of attention which unsettles the lives of those less well placed. And this ignoring of differences in wealth and circumstances is made easier by the fact that when citizens do meet one another, as they must in public affairs at least, the principles of equal justice are acknowledged. Moreover in everyday life the natural duties are honoured so that the more advantaged do not make an ostentatious display of their higher estate calculated to demean the condition of those who have less. After all, if the disposing conditions for envy are removed, so probably are those for jealousy, grudgingness, and spite, the converses of envy. When the less fortunate segments of society lack the one the more fortunate will lack the other. Taken together these features of a well-ordered regime diminish the number of occasions when the less favoured are likely to experience their situation as impoverished and humiliating. Even if they have some liability to envy, it may never be strongly envoked. Finally, considering the last condition, it would seem that a well-ordered society as much as any other offers constructive alternatives to hostile outbreaks of envy. The problem of general envy anyway does not force us to reconsider the choice of the principles of justice. As for particular envy, to a certain extent it is endemic to human life; being associated with rivalry, it may exist in any society. #RandolphHarris 8 of 25
The more specific problem for political justice is how pervasive are the rancor and jealousy aroused by the quest for office and position, and whether it is likely to distort the justice of institutions. It is difficult to settle this latter in the absence of the more detailed knowledge of social forms available at the legislative stage. However, there sees to be no reason why the hazards of particular envy should be worse in a society regulated by justice as fairness than by any other conception. The principles of justice again seems relatively stable. A question has been asked man times. In the case of a conflict between requirements made by the law revealed by the word of God, and those imposed by the secular law, which of these authorities would members of the Church be bound to obey? The word of God is to come first. So essentially, God should be in and influence the government because the number one rule of God is to be honest and if one cannot honestly enforce the law, they have no right in government. In all civilized nations the people are accorded the right to pray, and this right is assured by what maybe properly called a common law of humankind. No earnest soul is cut off from communion with one’s God; and with such an open channel of communication, relief from burdensome laws and redress from grievances may be sought from the power that holds control of nations. “Bad laws, if they exist, should be repleaded as soon as possible; still, while they continue in force, they should be religiously observed,” reports President Abraham Lincoln. This is the view of the Church. #RandolphHarris 9 of 25
While there are many forms of equality, and egalitarianism admits of degrees, there are conceptions of justice that are recognizably equalitarian, even though certain significant disparities are permitted. The two principles of justice fall under this heading. The different conception of equality which they define is acknowledged on the supposition that envy does not exist. For behold, you should not fear humans more than God, you should be faithful and God will extend His arm, and He will be with you in every time of trouble. Children of God are chosen to do the work of the Lord. Repent of that which thou hast done, and thou art still chosen, and art again called to the world. Except thou doest this, thou shalt become as other humans, and have no more gift. When thou delivers up that which God has given thee sight and power to translate thou delivers up that which is sacred into the hands of a wicked human who depends upon one’s own judgment, and boasts in one’s own wisdom; and this is the reason that thou will lose thy privileges for a season. Nevertheless, God’s work shall go forth, for, inasmuch as the knowledge of the Saviour has come unto the World, through the testimony of the Jewish people, even so shall the knowledge of a Saviour come unto our people, and to the Americans through the testimony of their fathers. And this testimony shall come to the knowledge of all. For this very purpose are these plates preserved that the promises of the Lord might be fulfilled, which He made to His people. And the Americans might come to the knowledge of their fathers, and they might know the promise of the Lord. And they may believe the gospel and rely upon the merits of Jesus Christ, and be glorified through faith in his name and through their repentance they might be saved. I cancel every demonic assignment against you and your purpose. The plans of the enemy will not prevail. In Jesus’ name, Amen. #RandolphHarris 10 of 25
Joseph Smith was very sorry he had been unfaithful, and he humbled himself before God, determining to try harder to keep all of the Lord’s commandments. Later, within a month, the gift and the plates were returned to Joseph, but he was not allowed to translate the same record again. By revelation Joseph was told that wicked people had the lost manuscript. The Lord, Jesus Christ said; Behold, Satan, has put it into their hearts to alter the words, because they have altered the words, they read contrary from that which you translated and caused to be written. On this wise the Devil has sought to lay a cunning plan, the he may destroy this work. Verily I say unto you, that I will not suffer that Satan shall accomplish his evil design in this thing. Behold, they say and think in their hearts, We will see if God has given him power to translate, if so, he will also give him power again; and if he bringeth forth the same words, behold, we have the same with us, and we have altered them. Therefore, they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power; therefore, we will destroy him, and also the work. Behold, I say unto you, that you shall not translate again those words which have gone forth out of your hands. For, behold, if you should bring forth the same words, they will say that you have contradicted yourself. And, behold, they will publish his, and Satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words. #RandolphHarris 11 of 25
The Lord told Joseph that the part of the record he had translated which had been lost (about one hundred and sixteen pages) was a shorted story of the Nephite record; and that the golden plates also contained the complete story. Joseph was told he should translate the full record rather than the shortened one he had previously translated: the Lord said: I will not suffer that they shall destroy my work; yea, I will show unto them that y wisdom is greater than the cunning of the Devil. Behold, I am Jesus Christ, the Son of God. I came unto my own, and my own received me not. I am He who said, Other sheep have I which are not of this fold, unto my disciples, and many there were that understood me not. And I will show unto this people, that I had other sheep, and I will also bring to light my gospel, which was ministered unto them. And this I do, that I may establish my gospel, that there may not be so much contention. Yea, Satan doth stir up the hearts of the people to contention, concerning the points of my doctrine; and in these things they do err, for they do wrest the Scriptures, and do not understand them. Therefore, I will unfold unto them this great mystery; for behold, I will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts. Behold, this is my doctrine: Whosoever repenteth and cometh unto me, the same is my church Whosoever is of my church, and endureth of my church to the end, one will I establish upon my Rock. And now, remember the words of your Redeemer, your Lord, and your God. Amen. #RandolphHarris 12 of 25
The important of separating envy from the moral feelings can be seen from several examples. Suppose first that envy is held to be pervasive in poor less affluent societies. The reason for this, it may be suggested, is the general belief that the aggregate of social wealth is more or less fixed, so that one person’s gain is another’s loss. The social system is interpreted, it might be said, as a naturally established and unchangeable zero-sum game. Now actually, if this belief were widespread and the stock of goods were generally thought to be given, then a strict opposition of interests would be assumed to obtain. In this case, it would be correct to think that justice requires equal shares. Social wealthy is not viewed as the outcome of mutually advantageous cooperation and so there is no fair basis for an unequal division of advantages. What is said to be envy may in fact be resentment which might or might not prove to be justified. Dr. Freud’s speculations about the origin of the sense of justice suffer from the same defect. He remarks that this sentiment is the outgrowth of envy and jealousy. As some members of the social group jealously strive to protect their advantages, the less favoured are moved by envy to take them away Eventually everyone recognizes that they cannot maintain their hostile attitudes toward one another without injury to themselves. Thus as a compromise they settle upon the demand of equal treatment. The sense of justice is a reaction-formation: what was originally jealousy and envy is transformed into a social feeling, the same sense of justice that insists upon equality for all. #RandolphHarris 13 of 25
Dr. Freud believes that this process is exemplified in the nursey and in many other social circumstances. Yet the plausibility of one’s account assumes that the initial attitudes are correctly described. With a few changes, the underlying features of the example he depicts correspond to those of the original position. That persons have opposing interests and seek to advance their own conception of the god is not at all the same thing as their being moved by envy and jealousy. As we have seen, this sort of opposition gives rise to the circumstances of justice. Thus if children compete for the attention and affection of their parents, to which one might say they justly have an equal claim, one cannot assert that their sense of justice springs form jealousy and envy. Certainly children are often envious and jealous; and no doubt their moral notions are so primitive that the necessary distinctions are not grasped by them. However, waiving these difficulties, we could equally well say that their social feelings arise from resentment, from a sense that they are unfairly treated. And similarly one could say to conservative writers that it is mere grudgingness when those better circumstances reject the claims of the less advantaged to greater equality. However, this contention also calls for careful argument. None of these charges and countercharges can be given credence without first examining the conceptions of justice sincerely held by individuals and their understanding of the social situation in order to see how far these claims are indeed founded on these motives. #RandolphHarris 14 of 25
None of these remarks is intended to deny that the appeal to justice is often a mask for envy. What is said to be resentment may really be rancor. However, rationalizations of this sort present a further problem. In addition to showing that a person’s conception of justice is not itself founded on envy, we must determine whether the principles of justice cited in one’s explanation are sincerely held as this is shown in their being applied by one to other cases in which one is not involved, or even better, in which one would suffer a loss from their being followed. Dr. Freud means to asset more than the truism that envy and jealousy, and that without this energy, there would be no (or much less) desire to give justice. Conceptions of justice have few attractions for us other than those deriving from these and similar feelings. It is claim that is supported by erroneously conflating envy and resentment. Unhappily the problem of the other special psychologies must go untouched. They should in any case be treated in much the same way as envy. One tries to assess the configuration of attitudes toward risk and uncertainty, domination and submission, and the like, that just institutions are likely to generate, and then to estimate whether they are likely to render theses institutions unworkable or ineffective. We also need to ask whether, from the point of view of the persons in the original position, the conception chosen is acceptable or at least tolerable whatever our special proclivities may turn out to be. #RandolphHarris 15 of 25
The most favourable alternative is that which allows a place for all these different tendencies insofar as they are likely to be encouraged by a just basic structure. There is a division of labour so to speak between persons with contrary inclinations. Of course some of these attitudes may earn a premium in the way that certain trained abilities do, as for example the willingness to be adventuresome and to take unusual risks. However, if so, the problem is o all fours with the return to natural assets and it is covered by the discussion of distributive shares. What a social system must not do clearly is to encourage propensities and aspirations that it is bound to repress and disappoint. So long as the pattern of special psychologies elicited by society either supports its arrangements or can be reasonably accommodated by them, there is no need to reconsider the choice of a conception of justice. I believe, though I have not shown, that the principles of justice as fairness pass this test. When people can measure the extent of their freedom in two or three paces, and realize for the first time in their lives they have nothing else to do, but sit on a bunk, as they say passes into night and they continue to sit there because they are in prison—that is when it dawns on them how important freedom is. Even the children of a wealthy family, children of charismatic, gregarious politicians may suddenly find themselves stripped of everything that has propped up their egos. All their plans, friends, their busy work schedule, all their carefully cultivated followers will be gone, and replaced by the sheer loneliness and boredom of the prison cell and the venomous hostility of their guards. And they will keep waiting for justice, for a deal. Surely the United States Constitution could not simply leave them to rot in prison! #RandolphHarris 16 of 25
Imagine half a year going by before you are confronted with any charges. Then a fraudulently concocted murder case is brought, and a rigged military court condemns you to death. This is a bad dream, for the real reason for your imprisonment is the President is a communist and has lust for money and greed for power. Then imagine within his or her two-term limit as president due to expire in a few short weeks, the president declares martial law, granting him or herself almost unlimited powers. Then he or she can have you and other political opponents thrown into prison. The president may never intend to leave office—and may be determined never to let a popular rival out to silence him or her. Prison has the bewildering effect on many, which causes them to lose all sense of direction and perspective. One may become better not only at the president, but at the World, even at God. Injustice causes some to hate everyone and their prison guard may goad on an individual. Imagine if sometimes they put your dinner plate on the ground and let a mongrel dog wolf part of it down; then, kicking the dog aside, they give you what and left, and if you do not eat it, you get placed on suicide watch. In a matter of weeks, this could cause an individual to lose forty pounds, suffer two heart attacks. And when you are not longing for revenge, you want to die. However, much like Joseph Smith, if you keep your faith in God, He will show you that such losses are not in vain as you find your true life in Christ. What is this suffering is what draws you closer to the Lord and saves you from a life of eternal flames in the pits of hell? Therefore, continue to search for meaning in life. Find great inspiration in the Holy Bible to motivate your life and struggle for your country. Then, even if your prison is physical, or only in your mind, kneel in your jail cell and give your life to Jesus Christ. #RandolphHarris 17 of 25
Even if you are overcome with grief for your anger towards God, please beg for forgiveness. There is a close connection between frequent and solid spiritual experiences between us and the development of faith in the elaborate and creative purposes of God. This is derived from the close connection between Father and child because we are here with God now, needing Him and He says, “I am thinking of you,” and even though we may not be able to see God, we are having Him as part of our current experience, even when we are unaware. The fortune individual will have had many times when one was with God but not are of Him except for the security of knowing that He was there when needed. We are fortune because our environment is fulfilling one of the essentials needed if one is to have highly developed creativity. Because we have somehow had God there when He was not an obvious part of our experience, one can discover the Lord after we think He is absent (from experience) for a while. The individual will have had the experience of tolerating God’s absence without having to feel the terror that He might be lost forever. As we build our faith our experience will flicker between “God here when He is not here,” and “God not here when He is here.” One has thereby discovered that one can hold on to a concept—the symbol—which stands for the available God—has become pleasantly and interestingly established. We can play peekaboo with it. We can make the symbol happen while waiting for God to come along. The symbol can fill the interval of waiting, a small space of time. #RandolphHarris 18 of 25
The symbol stands for God—it stands for “You who normally come soon after I realize that I need You. Something arouses in my mind, an anticipation, a phantasy of something good. Then there is a small gap an absence, an interval of time. Then You came.” All one’s viewpoints, one’s life, most of all one’s bitterness—all will change. One will have a sense that life has suddenly moved into a different channel with another purpose. It is for our doubting hearts to believe that spiritual power—which is peaceful, prayerful, humane, forgiving, willing to suffering on the side of the poor and oppressed—can change society. We know that the gospel affects the lives of individuals, but can it make an impact on institutions and governments, where the heartless realities of power pierce like a knife? It is hard to fathom this. Nevertheless, it can happen. It does happen. One can never quite calculate how one conversation in a mental or physical prison cell may set in motion a train of events to shake a nation. Many people in prisons want to die. However, when they find Christ, they acquire a new maturity, and, though one may also retain their natural ebullience, a relative serenity that have never had before manifests. Some people will sense an individual has undergone something like a religious conversion as a result of years of injustice inflicted in a cell or in their own community. And indeed they have, but it will take away none of their heartfelt concern for their nation. #RandolphHarris 19 of 25
In countries that suffer from communism, the president uses martial law as a cover while they rape the country. Leaders and their business cronies have been known to bleed nations dry, making huge profits through monopoly powers and putting the money into New York real estate and Swiss banks. Meanwhile, half the working population cannot find jobs. The ugly scabs of the slums, many without running water or flushing toilets, spread across Sacramento and other cities. Marxist guerrillas are quickly gaining around, and the some in positions of authority, riven by corruption, seem unable to stop them. They may find it easier to savage poor peasants than to fight the Communists. Things may even reach a pint where anyone who helps the poor will be under suspicion. Army units have arrested, killed, and tortured even Catholic priests and nuns who have chosen to work with the desperately poor in other countries. While in America, some people, even the rich and famous, are given bonuses and jobs to help extort those suffering injustices. A few Catholics have, it is true, take the side of the Marxists, but the vast majority simply minister in the name of Jesus to those in need. Between the Marxist insurgency and a president who becomes a dictator, there is little room in the middle. Some people, even many in America, have seen the ruthless side of communism—after all they suffer and lose their lives just because of who they are. It is true, one can fight hatred with a greater hatred, but it is more effective to fight hatred with greater Christian love. #RandolphHarris 20 of 25
Do much soul searching and pursue your freedom struggle through the path of nonviolence, fully cognizant that this ay be the longer and more arduous road. And you may suffer solitary confinement once again, and possibly death. However, by taking the road of revolution, how many lives, other then one’s, will have to be sacrificed? Humans are ordained to eternal life through the providence of God, it likewise is part of that providence to permit some to fall away from that end; this is called reprobation. Thus, as predestination is a part of providence, in regard to those ordained to eternal salvation, so reprobation is a part of providence in regard to those who turn aside from that end. Hence reprobation includes the will to permit a person to fall into sin, and to impose the punishment of damnation on account of that sin. Symbols can stand for what will come. However, equally, they can stand for what may come, what may not come, or what will not come again. All kinds of conceptual processes can fill the interval between the moment when we have phantasy of something and the moment of finding something. Transitional objects and other symbols appear where there had been either nothing, or an experience of something not there. God loves all humans and all creatures, inasmuch as He wishes them all some good; but He does not wish every good to them all. So far, therefore, as He does not wish this particular good—namely, eternal life—He is said to hate or reprobate them. Reprobation different in its causality from predestination. This atter is the cause of what is expected in the future life by predestined—namely, glory—and of what is received in this life—namely grace. #RandolphHarris 21 of 25
Reprobation, however, is not the cause of what is in the present, namely sin; but it is the cause of abandonment by God. It is the cause, however, of what is assigned in the future—namely, eternal punishment. However, guilt proceeds from the free-will of the person who is reprobated and deserted by grace. In this way, the word of the prophet is true—namely, “Destruction is thy own, O Israel.” Reprobation by God does not take away from the power of the person reprobated. Hence, when it is said that the reprobated cannot obtain grace, this must not be understood as implying absolute impossibility: butt only conditional impossibility: as was said above does not do away with the liberty of choice. Whence, although anyone reprobated by God cannot acquire grace, nevertheless, that one falls into this or that particular sin comes from the use of one’s free will. Hence is rightly imputed to one as guilt. It is as if it were illuminated through a succession of continuously changing filters. You discover that the first phase of your involvement was no more than a prelude or an overture before the curtain vanished. You come to see that sin began by enticing you with an illusion—the illusion of a light-filled hedonistic joy, evil disguised by sun-drenched window—and to accept that what you are in fact confronted with is nothing more or less than the successive layers of the thinnest of honey-comb marks laid down gently in whispers of lies upon the canvas surface. #RandolphHarris 22 of 25
However, when the curtain has risen and the any the painting of lies continues to such your eyes into itself, it will engulf your soul with its entertainment. The uniform skin of God’s grace evaporates in part because in tenuous existence came about only through the adhering to God’s commandments and your organization of forms of faith, which was a shimmering ray of love inviting the Holy Ghost in your temple. However, as this shimmer disintegrates, it gives way to billowing and boundless hazes of black smoke, to seemingly limitless vistas of your soul space. It is the duty of citizens of any country to remember that they have individua responsibilities, and that they must operate within the law of the country in which they have chosen to live. No member of the Church can be accepted as in good standing whose way of life is one of rebellion against the established order of decency and obedience to law. We cannot be in rebellion against the law and be in harmony with the Lord, for He has commanded us to “be subject to the powers that be, until He reigns whose right it is to reign,” reports Doctrine and Covenants 58.22. And one of these days He is going to come. The exception to this principle would be when the Lord directs His people through His prophets to take an opposing stand to government. Otherwise they recognize the established authority of government. Remember that the Lord holds all of us responsible for our conduct here. He held our father Adam responsible for his conduct, but no more than He does us, in proportion to the station we hold. #RandolphHarris 23 of 25
The kings of the Earth will have to give an account to God, for their conduct in a kingly capacity. Kings are heads of nations, governors are heads of provinces; so are fathers or husbands governors of their own houses, and should act accordingly. Because some regard the theory and practice of one’s subject from the inside, they mystic can discuss it with a correctness and authority which most critics do not possess because they are outside it. They are largely in the dark about it—one is actually in the light. Those who has never felt it in themselves nor seen in demonstrated in others cannot understand the blessedness of such a state. Because they are unready for it, they cannot endure such an experience. The peace it imparts is too impersonal and would suffocate them. The detachment which it creates makes the Worldly life seem less important and is too frightening. The recognition that this experience does happen is increasingly rapidly in Western counties but in the East, it has never been doubted. The criticism that mystical experience is subjective and illusory is being dropped, as it ought to be Those who have never experienced this state yet venture to criticize it as illusory are dealing with mere words, not facts. If the ordinary human seldom gets these subtler experiences it is because one’s nature is too coarse, one’s mind too physically based, one’s focus too personal to permit one to receive them. Deep within one’s own heart, hidden within one’s own consciousness, every person carries all the evidence for the truth of these teachings that one is ever likely to need. #RandolphHarris 24 of 25
That arrogance which denies Heaven to the unorthodox does not trouble the mystic. One finds Heaven here in this life, now before the transition of death. At such times, unexpected and unsought though they are, one feels the nearness of God, the love of God, the reality of God. Whoever ventures to call them delusions s oneself deluded. Those who are dead are never gone: they are there in the shimmering light. The dead are not under the Earth: they are there in the blue sky, they are in the clouds that drift above, they are in the rain that falls, they are in the sun that shines, they are in the moon the beams, they are in the trees that provide shade, they are in the crowd, the dead are not dead. Those who are dead are never gone, they are in your heart, they are in the eyes of an innocent child, they are in the flames in your fireplace. They are in the forest, they are in the house, they are not dead. When the Ark rested, Moses said: Mayest Thou, O Lord, dwell among the myriads of the families of America. Arise, O Lord, unto Thy sanctuary, Thou, and the Ark of Thy strength. Let Thy priest be clothed with salvation; and Thy faithful ones exult. For the sake of David, Thy servant, reject not Thine anointed. I have given your good teaching; forsake not My Torah. It is a Tree of Life to them that hold fast to it, and everyone who upholds it is happy. Its ways are ways of pleasantness, and all its paths are peace. Turn us unto Thee, O Lord, and we shall return; renew our days as of Heaven. This nation and all nations, together with president, queens, kings, emperors, judges, and all humans, righteous and wicked, have go to go into the spirit World and stand before the bar of God. They have got to give an account of the deeds done in the body. #RandolphHarris 25 of 25
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Mr. William Wirt Winchester Believes in the Sanctity of Property Because He is a Millionaire!
The fine women of Salem had some extracurricular activities that were hardly orthodox. Men have been burned at the stake for speaking ill of the Christian creed. People fought, not only verbally but physically, over their religious beliefs. Most people of that day used alcohol liquors. In almost every home liquor could be found. If a man was drunk it was not considered indecent, nor was his reputation injured by such conduct. Ministers, as well as doctors, were given a drink whenever they made a call at a home. It was almost impossible for them to make their daily calls without becoming intoxicated. Wine was generously served at religious ceremonies–marriages, christenings, funerals, and ordinations. Joseph Smith might have noted the conduct of members in a revival meeting. People would come from miles around to attend these meetings, camping in cabins and tents. At daybreak a trumpet was sounded to awaken the people. Services were held almost all day long, scarcely allowing time to eat, and giving no time at all for recreation and play. Singing and shouting during sermons was common. Men, women, children often fell to the floor in trances, sometimes barking like dogs. Now and then some would get what was know as the “jerks” and their heads would jerk back and forth rapidly. There seemed no way to stop these “jerks” though persons would run, dance, pray to escape them. As they listened to the thundering voice of the evangelist, many would cry and scream. Some ministers believed that the wilder the crowd became the more successful was the revival. Meantime, the FBI could find no DNA material from the site which matched the material of any current missing persons. Nevertheless, they were deeply courteous about having been called in, and they did confirm that the DNA of several persons was present in the evil morass and that the whole resembled an antiquated but gruesome crime scene. #RandolphHarris 1 of 22
Were these some of the things which were displeasing in the sight of the Lord? Were these people drawing near to God with their lips but keeping their hearts from them. Undoubtedly these were puzzling questions of fourteen-year-old Joseph Smith. Listening to the bird’s sing on this cool spring morning, I was reminded of how excitement used to fill this time of the year because it was near the end of a school year, and ever closer to graduation and adult life. Joy, sorrow, tears, lamentations, laughter—to all these music gives voice, but in such a way that we are transported from the World of unrest to the World of peace, and see reality in a new way, as if we were sitting by a mountain lake and contemplating hills and woods and clouds in the tranquil and fathomless water. The work and the worry that fell to my lot through the practical interest I took in organ building, made me sometimes wish that I had never troubled myself about it, but if I do not give it up, the reason is that the struggle for the good organ is to me a part of the struggle for truth. An organ is like a cow; one does not look at its horns so much as its milk. God is with us. The light of the knowledge of glory of God is seen in the face of Jesus Christ. From the days of eternity, the Lord Jesus Christ was one with the father; He was the image of God, the image of His greatness and majesty, the outshining of His glory. It was it was to manifest this glory that He came into our World. To this sin-darkened Earth He came to reveal the light of God’s love–to be God with us. Therefore it was prophesied of Him. By coming to dwell with us, Jesus Christ was to reveal God both to humans and to angels. He was the Word of God—God’s thoughts made audible. If we are not grateful to God, we can never see the greatness in our lives. #RandolphHarris 2 of 22
When we start to appreciate, we will begin to elevate! Some people regard logical thinking as the deadest and driest of our activities and may therefore be repelled by the privileged position. However, logical thinking—Reasoning—is valid and no one can deny it (philosophically speaking). You cannot, as we already know, prove that there are no proofs. However, if you wish to regard all human ideals as illusions and all human love as biological by-products, you can. That is, you can do so without running into flat self-contradiction and nonsense. Whether you can do so without extreme umplausibility—without accepting a picture of things which no one really believes—is another matter. Besides reasoning about matters of fact, humans also make moral judgments—“I ought to do this”—“I ought not to do that”—“This is good”—“That is evil.” Two views have been held about moral judgments. Some people think that when we make them we are not using our Reason, but are employing some different power. Other people think that we make them by our Reason. I myself hold this second view. That is, I believe that the primary moral principles on which all others depend are rationally perceived. We “just see” that there is no reason why my neighbour’s happiness should be sacrificed to my own, as we “just see” that things which are equal to the same thing are equal to one another. If we cannot prove either axiom, that is not because the irrational but because they are self-evident and all proofs depend on them. Their intrinsic reasonableness shines by its own light. It is because all morality is based on such self-evident principles that we say to a human, when we would recall one to right conduct, “Be reasonable.” #RandolphHarris 3 of 22
However, this is by the way. For our present purposes it does not matter which of these two views you adopt. The important point is to notice that moral judgments raise the same sort of difficulty for Naturalism as any other thoughts. We always assume in discussions about morality, as in all other discussions, if they can be fully accounted for by some non-moral and non-rational cause, that the other human’s views are worthless. When two humans differ about good and evil we soon hear tis principle being brought into play. “Mr. William Wirt Winchester believes in the sanctity of property because he is a millionaire”—“He believes in Pacifism because he is a coward”—“He approves of corporal punishment because he is a necrophile.” Such taunts may often be untrue: but the mere fact that they are made by the one side, and hotly rebutted by the other, shows clearly what principle is being used. Neither side doubts that if they were true, they would decisive. No one (in real life) pays attention to any oral judgment which can be shown to spring from non-moral and non-rational causes. The Freudian and the Marxist attack traditional morality precisely on this ground—and with wide success. All humans accept the principle. However, of course, what discredits particular moral judgments must equally discredit moral judgments as a whole. If that fact that humans have such ideas as ought and ought not at all can be fully explained by irrational and non-moral causes, then those ideas are an illusion. The Naturalist is ready to explain how the illusion arose. Chemical conditions produce life. Life, under the influence of natural selection, produces consciousness. #RandolphHarris 4 of 22
Conscious organisms which behave in one way live longer than those which behave in another. Living longer, they are more likely to have offspring. Inheritance, and sometimes teaching as well, pass on their mode of behaviour to their young. Thus in every species a pattern of behaviour is built up. In the human species conscious teaching plays a larger part in the building it up, and the tribe further strengthens it by killing individuals who to not conform. They also invent gods who are said to punish departures from it. Thus, in time, there comes to exist a strong human impulse to conform. However, since this impulse is often at variance with the other impulses, a mental conflict arises, and the human expresses it by saying “I want to do A but I ought to do B.” This account may (or may not) explain why humans do in fact make moral judgments. It does not explain how they could be right in making them. It excludes, indeed, the very possibility of their being right. For when humans say “I ought” they certainly think they are saying something, and something true about the nature of the proposed action, and not merely about their own feelings. However, if Naturalism is true, “I ought” is the same sort of statement as “I itch” or “I am going to be sick.” In real life when a human says “I ought” we may reply, “Yes. You are right. That is what you ought to do,” or else, “No. I think you are mistaken.: However, in a World of Naturalists (if Naturalist really remembered their philosophy out of school) the only sensible reply would be, “Oh, are you?” All moral judgments would be statements about the speaker’s feelings, mistaken by him for statements about something else (the real moral quality of actions) which does not exist. #RandolphHarris 5 of 22
Such a doctrine, I have admitted, is not flatly self-contradictory. The Naturalist can, if one chooses, brazen it out. One can day, “Yes. I quite agree that there is no such thing as wrong and right. I admit that no moral judgment can be ‘true’ or ‘correct’ and, consequently, that no one system of morality can be better or worse than another. All ideas of good and evil are hallucinations—shadows cast on the outer World by the impulses which we have been conditioned to feel.” Indeed many Naturalists are delighted to say this. However, then they must stick to it; and fortunately (though in consistently) most real Naturalists do not. A moment after they have admitted that good and evil are illusion, you will find them exhorting us to work for posterity, to educate, revolutionise, liquidate, live and die for the good of the human race. A Naturalist like Mr. H. G. Wells spent a long life doing so with passionate eloquence and zeal. However, surely this is very odd? Just as all the books about spiral nebulae, atoms and cave men would really have led you to suppose that the Naturalists claimed to be about to know something, so all the books in which Naturalists tell us what we ought to do would really make you believe that they thought some ideas of good (their own, for example) to be somehow preferable to others. For they write with indignation like humans proclaiming what is good in itself and denouncing what is evil in itself, and not at all like humans recording that they personally like concentrated cranberry juice, but some people prefer sweetened cranberry juice. Yet if the “oughts” of Mr. Wells and, say, Franco are both equally the impulses which Nature has conditioned each to have and both tell us nothing about any objective right or wrong, whence is all the fervour? Do they remember while they are writing thus that when they tell us we “ought to make a better World” the words “ought” and “better” must, on their own showing, refer to an irrationally conditioned impulse which cannot be true or false any more than a vomit or a yawn? #RandolphHarris 6 of 22
My idea is that sometimes they do forget. That is their glory. Holding a philosophy which excludes humanity, they yet remain human. At the sight of injustice they throw all their Naturalism to the winds and speak like humans and like human of genius. They know far better than they think they know. However, at other times, I suspect, they are trusting in a supposed way of escape from their difficulty. It works—or seems to work—like this. They say to themselves, “Ah, yes. Morality”—or “bourgeois morality” or some such addition—“Morality is an illusion. However, we have found out what modes of behaviour we are pressing you to adopt. Pray, do not mistake us for moralists. We are under an entirely new management” …just as if this would help. It would help if only we grant, firstly, that life is better than death and, secondly, that we ought to care for the lives of our descendants as much as, or more than, for our own. And both these are moral judgments which have, like all others, been explained away by Naturalism. Of course, having been conditioned by Nature in a certain way, we do feel thus about life and about posterity. However, the Naturalists have cured us of mistaking these feelings for insights into what we once called “real value.” Now that I know that my impulse to serve posterity is just the same kind of thing as my fondness for cheese—now that its transcendental pretensions have been exposed for a sham—do you think I shall pay much attention to it? When it happens to be strong (and it has grown considerably weaker since you explained to me its real nature) I suppose I shall obey it. #RandolphHarris 7 of 22
When it is weak, I shall put my money into cheese. There can be no reason for trying to whip up and encourage the one impulse rather than the other. Not now that I know what they both are. The Naturalists must not destroy all my reverence for conscience on Monday and expect to find me still venerating it on Tuesday. There is no escape along these lines. If we are to continue to make moral judgments (and whatever we say we shall in fact continue) then we must believe that the conscience of humans is not a product of Nature. Only if it is an offshoot of some absolute “on its own” and is not a product of non-moral, non-rational Nature. We must acknowledge the supernatural source for our ideas of good and evil. In other worse, we now know something more about God. If you hold that moral judgment is a different thing from Reasoning you will express tis new knowledge by saying “We now know that God has at least one other attribute than rationality.” If, like me, you hold that moral judgment is a kind of Reasoning, then you will say, “We now know more about the Divine Reason.” And with this we are almost ready to begin our main argument. However, before doing so it will be well to pause of the consideration of some misgivings of misunderstandings which may have already arisen. Happiness is related to good and bad life events, but the impact is smaller than you might imagine. The reason for this is that happiness tends to come from within a person. Subjective well-being is affected by our goals, choices, emotions, values, and personality. The way you perceive, interpret, and manage events is as important as the nature of the events themselves. People who are good a dodging the life’s rough, unsparing treatment (hard knocks) tend to create their own “luck.” As a result, they are happier and seem to negotiate life’s demands more smoothly. #RandolphHarris 8 of 22
It is tempting to think that wealth brings happiness. However, does it? To a small degree wealthier people are happier than poorer people. Yet, the overall association between money and happiness is weak. In fact, people who win lotteries are often less happy than they were before, and imagine how much unhappier ill begotten gain might make them. Instant riches usually bring new stresses into a person’s life that tend to cancel out any beneficial effects of wealth. Essentially, money can make it possible to buy the good things in life, but money cannot buy a good life. Happiness usually must become from other sources More educated people tend to be a little happier than the less educated. However, this is most likely just another way of saying that there is a small connection between wealth and happiness. Higher education generally results in higher income and more social status. As education levels rise, more parents ae intellectually equipped to assume some responsibilities now delegated to schools. With the move toward knowledge-based industy and the increase of leisure, we can anticipate a small but significant tendency for highly educated parents to pull their children at least partway out of the public education systems, offering them home instruction instead. This trend will be sharply encouraged by improvements in computer-assisted education, Cisco Telepresence, electronic video recording, holography and other technical fields. Parents and students might sign short-term “learning contracts” with the nearby school, committing them to teach-learn certain courses or course modules. #RandolphHarris 9 of 22
Students might continue going to school for social and athletic activities or for subjects they cannot learn on their own or under the tutelage of parents or family friends. Mobile education is also a proposal, which would take students out of the classroom not merely to observe but to participate in significant community activity. Curricula would be shaped by students and community groups as well as professional educators. The former United States Commissioner of Education, Harold Howe, II, has also suggested the reverse: bringing the community into the school so that local stores, beauty parlors, prints shops, architecture firms, be given free space in the schools in return for free lessons by the adults who run this. President Trump and other want to keep the schools and class rooms open, so children are being supervised by adults during work hours, which allows the parents to work and the kids to get an education. This reduces crime rates and helps increase income earnings in the future for students. School also serves as a nice social club for children where they make life long friends and memories. Also, school provides nutrition for students and proper nutrition helps to raise the IQ of students and keeps them healthy. Children also learn how to respect authority figures and learn that behaviour has bad consequences, whereas good behaviour and hard work is rewarded. People who live in the age of information must have new skills in three crucial areas: learning, relating, and choosing. #RandolphHarris 10 of 22
Students will need an enhanced human adaptability. By instructing students how to learn and unlearn and relearn, a powerful new dimension can be added to education. Tomorrow’s illiterate will not be the person who cannot read; one will be the human who has not learned how to learn. By speeding the turnover of people in our lives, we allow less time for trust to develop, less time for friendships to ripen. Thus we witness a search for ways to cut through the polite “public” behaviour directly to the sharing of intimacy. Presented with numerous alternatives, an individual chooses the one most compatible with one’s values. As overchoice deepens, the person who lacks a clear grasp of one’s own values (whatever these may be) is progressively disabled. Worse yet, students are seldom encouraged to analyze their own values and those of their teachers and peers. Millions pass through the education system without once having been forced to search out the contradictions in their own value systems, to probe their own life goals deeply, or even to discuss these matters candidly with adults and peers. Students hurry from class to class. Teachers and professors are harried and grow increasingly remote. Even the “bull session”—informal, extra-curricular discussion about pleasures of the flesh, politics, or religion that helps participants identify and clarify their values—grown less frequent and less intimate as transience rises. Married people report a greater happiness than people who are divorces, separated, or single. It could be that happiness people are simply more likely to get married than to remain sleepless in Seattle. #RandolphHarris 11 of 22
However, better explanation for this association is that marriage partners can act as emotional and economic buffers against the hardships of life and a faithful marriage also helps keep people chaste in the eyes of the Lord, in most cases, as long as you are not sleeping with the enemy. There is a beneficial association between happiness and holding spiritual beliefs. Religious beliefs may add to feelings of purpose and meaning in life, resulting in greater happiness. Marriage between partners is a vital part of God’s plan. The Lord has said, “Whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man,” reports Doctrine and Covenants 49.15. Since the beginning, marriage has been a law of the gospel. Marriages are intended to last forever, not just for our mortal lives. Adam and Eve were married by God before there was any death in the World. They had an eternal marriage. They taught the law of eternal marriage to their children and their children’s children. As the years passed, wickedness entered the hearts of the people and the authority to perform this sacred ordinance was taken from the Earth. Through the Restoration of the gospel, eternal marriage has been restored to Earth. Many people in the World consider marriage to be only a social custom, a legal agreement between two people in love together. However, to Latter-day Saints, marriage is much more. Our exaltation depends on marriage, along with other principles and ordinances, such as faith, repentance, baptism, and receiving the gift of the holy Ghost. We believe that marriage is the most sacred relationship that can exist between two loving people. This sacred relationship affects our happiness now and in the eternities. #RandolphHarris 12 of 22
Heavenly Father has given us the law of eternal marriage so we can become like Him. The Lord has said: “In the celestial glory there are three Heavens or degrees: and in order to obtain the highest, a human must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; and if one does not, one cannot obtain it,” reports Doctrine and Covenants 131.1-3. Another possibility is that church membership may simply provide social support that softens that impact of life’s negative events. Incubation is the term applied to the sleeping in a temple—usually a special shrine or sanctuary used for healing and healing-dreams and dream-oracles alone—as a means of healing. This was practiced by ancient Greek and Babylonians. It was also frequently practiced in ancient Egypt at the temples of Isis and Serapis with effects similar to those of hypnotism. Five hundred years before Christ at the temple of Epidaurus, where the inspiring spirit or god was Aesculapius (the patron saint of modern medicine still), sick patients were put to sleep by priests at the foot of the Aesculapius’ statue. In many cases, they awoke suddenly cured. That the real effectiveness of incubation was not the work of a departed spirit but of Nature in the sleep state combined with the sufferer’s faith, was shown by the custom which still prevails in Greece. Here sleep in a temple of Aesculapius was simply replaced by sleep in the church associated with a Christian saint. Consider a cut had and how Nature at once sets to work to repair the damage. The anatomist tells us that the leucocytes in the blood automatically build a bridge of tissue over the wound’s surface. #RandolphHarris 13 of 22
However, what orders the leucocytes to make the needed adjustments? What shows them how to make it? There is obviously an intelligence behind them, a mind within the body outside and apart from the conscious mind. There are miracles in Nature, and at this time, happenings to which science possesses no key. The human consciousness, for instance, is capable of manifesting power which contradict psychological knowledge, just as the human body is capable of manifesting phenomena which contradict medical knowledge. Both powers and phenomena may seem miraculous, but they really issue forth from the hidden laws of human’s own being. The process take pace in the dark only to us. This life-force, this invisible energy, is behind and within, around and above the physical body. Under certain circumstances its rea can be seen and traced out and its recuperative healing power drawn upon. It forms an aura, the etheric or vital body of light, but not the still more elusive and subtle divine body of Light nor the aura of various colours, the astral body. The stereotype of the crotchety antiquated person who id dissatisfied with everything is inaccurate. Life satisfaction and happiness generally do not decline with age. People are living longer and staying healthier, which has greatly delayed age-related declines. When declines do occur, mature people seem better able to cope with them. The hindrances which wrong bodily regimes put in one’s Quest are not only physical but also psychic, emotional, and mental. The condition of a human’s health, the medical state of one’s body, may contribute to one’s spiritual outlook, may enfeeble or enliven one’s faith. #RandolphHarris 14 of 22
If union with the Overself-consciousness is to be achieved, or progress to that goal made, the body ought also to share in the benefits received. It too ought to be freer from discordant elements, organs, or operations. The wise student will recognize that one gains more than one loses by such sacrifices as this discipline of the body calls for. The benefits of resisting custom’s dominance are both disproportionate and durable, with a value so high as to make the discipline bearable and the sacrifices smaller. Wen one hears about these ascetic-sound regimes a chill sets in. However, what is it that rebels against them? It is the ego, the weakness of human will. Yet the rebellion is ill-founded, for the body is not tortured by being brought under control—only its perverted, exaggerated, or enslaving appetites suffer by doing so. The regimes themselves are sensible and are not fantastical fads. They are simply indication of the quester’s need to live more carefully than other people, and to change habits which are bad. They are hygienic recommendations offered to those who want to advance their spiritual journey more quickly. The bodily cells are so pervaded with toxic materials, clogged with them, so contaminated by them, that this purificatory work is an essential preliminary to the mystical work, proper for most aspirants except those who have the inborn capability of quickly rising to an intense concentration which frees the cells from such poisons. There is a mass of improperly digested, half-decayed food material lying in the intestines in a fermenting condition, while farther on here are accumulated deposits of petrified impurities on the lining of the colon and the membrane of the bowels. These substances are rejected by they body, which suffers by their presence but is unable to free itself from the without conscious and willing co-operation on the part of its owner. #RandolphHarris 15 of 22
The body’s physiological processes are clogged and encumbered by them and its nervous system and brain organ polluted by the inferior blood brought to nourish them. To achieve this aim, a certain preparation as well as purification of the body is required. The spine must be cleared of adhesions, congestions, distortions, shrinkings, and nerve branch pressures. The tissues and blood have to be cleansed of the toxic material accumulated in them. The salvation which frees a human from enslavement to one’s lower nature is necessary and good, but it goes only part of the way to fulfilling one’s needs. One’s fleshly body also requires salvation. It ought to be freed from its poisoned, clogged, and unnatural condition. If it is saturated wit destructive acids or clogged wit decaying material, the body cannot respond so freely to the subtle forces, nor can the brain and nervous system respond so freely if they are stupefied by alcohol or drugs. As the consciousness evolves to a higher level, so the body it functions through must become more refined in quality and purified in nature. Mental equilibrium, deep prayer, cannot be attained without changing the habits which obstruct it. Even if the requisite purification of the body’s cells and blood from all toxins has been achieved, a human must still refrain from starting on those ways which caused toxemia. There is a common error that drugs and medicines are enough to keep us in good health. They are not. The only things that can do so are correct living habits, righting thinking habits, and proper eating habits. #RandolphHarris 16 of 22
A knowledge of personal hygiene will keep us in better health than a hundred boxes of pills. We must learn to conform to the laws of hygienic living—mental and physical—if we want to achieve a sound mind in a should body. We may not break those laws with impunity, nor believe that because we have been spiritually healed once we are exempt from the always. The desire to gain purity must provide the power to follow the regimes needed for it. The sediment of egotism in the mind and animality in the flesh cannot be cleared out unless this desire grows strong and remains enduring. The mental courage to cast out those wrong habits of living which unenlightenment of spiritual hygiene has allowed one to pick up, must show itself. People who are satisfied with their jobs tend to be happier, but the association is weak. If fact, it probably just reflects the fact that job satisfaction is a large part of greater life satisfaction. With respect to happiness and personality, it may be fair to paraphrase Paris Hilton, “I am a star and I was born to shine. I am happy, powerful, strong and confident.” To a degree, some people are more temperamentally disposed to be happy, regardless of life events. In general, happier people also tend to be extraverted (outgoing), optimistic, and worry-free. This combination probably influences the balance of beneficial and negative emotions. In general, if they are meeting their personal goals, people tend to be happy. If you feel you are making progress, on a day-to-day basis, on smaller goals that relate to long-term, life goals, this is especially true. #RandolphHarris 17 of 22
However, achieving one’s goals does not always lead to happiness. Consider the highly successful person who is absorbed in one’s accomplishments. All it may take is a crisis, like a child’s illness or the death of a friend, to make life feel meaningless. However, if the person begins to act with integrity, meaning can be restored and the crisis resolved. Thus, optimal human functioning involves integrity as well as an ability to accomplish goals. “Doing well,” they say, is associated with happiness. In contrast, “being yourself” is associated with leading a meaningful life. In short, if we are to live with integrity, the goals we purse must express our core interests and values. Examples of the kinds of personal projects (short-term goals) and long-term goals that occupy us: for architect’s the job is usually spent on location. When a project is located nearby, architect may leave the office periodically to stop by the project site. Some short-term goals involved checking in with building developers and engineers to ensure the client’s objectives are met, review projects, and check on any potential obstacles in construction. Many architects believed that if they did great work, somehow society would recognize the contributions and value they were making to the World and reward them with an endless stream of passion projects to grow their firm. However, the truth when it comes to long term goals, running an architecture firm is exactly the same as running any other business. You have to work just as hard to win business as you do to deliver it. An important long-term goal to remember is that your costs of running a business increase over the years. #RandolphHarris 18 of 22
Your money goals should define the revenues and profits you will need to accommodate these increased costs, and support the growth you want. Also another long-term goal should be to become innovative and sometimes that requires a history lesson. For an architecture firm, stepping back into the past the Victorian America and seeing what was popular back them, like butler’s pantries, multiple parlors, patio spaces, and yards with green spaces, mixed with some modern style designs is a long-term way to stay relevant. People goals typically focus on who you want to work with. This can include the employees you want on your staff, and it may also include the type of clients you want to attract. Sometimes working with non-profits has provided some firms with not only a great sense of fulfillment but also a deeper connection to their local community. Working with one firm allowed the nonprofit client to connect with an ideal prospect and close a $6,000,000 group up non-profit project, at the height of the COVID-19 crisis pandemic. Who we work with can greatly affect our enthusiasm and motivation on the job, so setting goals around who we choose to work with can have an immense impact on our attitude towards our work. Such goals are crucial because overall well-being is a combination of happiness and meaning. Pursuing goals that are inconsistent with personal interests and values can leave a person feeling uneasy, bothered, and uncomfortable. #RandolphHarris 20 of 22
Happier persons tend to be married, comfortable with their work, extraverted, religious, optimistic, and generally satisfied with their lives. They also are making progress toward their goals. However, attain goals that do not express our deeper interests and values may add little to happiness. When, then, makes a good life? Purpose and meaning are important sources of well-being at any point in life. As we have seen, a good life is one that is happy and meaningful. We are most likely to experience a meaningful life when we act with integrity. It is interesting that while achievement and external goals may preoccupy younger persons, integrity becomes increasingly important later in life. “To thine own self be true” may seem like a cliché, but it is actually not a bad place to begin a search for a happy and a satisfying life. “God is not the author of confusion, but of peace. Let all things be done decently and in order,” reports 1 Corinthians 14.33 and 40. Our little World is the lesson book of the Universe. God’s wonderful purpose of grace, the mystery of redeeming love, is the theme into which “angels desire to look,” and it will be their study throughout endless ages. Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song. It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love. In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for Earth and Heaven; that the love which “seeketh not her own” has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no human can approach unto. #RandolphHarris 21 of 22
Sometimes, when a bird cries out, or the wind sweeps through a tree, or an angel whispers in a far-off farm, I hold still and listen a long time. My World turns and goes back to the place where, a thousand forgotten years ago, the bird and the blowing wind were like me, and were my brothers. My soul turns into a tree, and an animal, and a cloud bank. Then changed and odd it comes home and asks me questions. What should I reply? Faithful art Thou, O Lord our God, and faithful are Thy words, for no word of thine shall remain unfulfilled. Thou art a faithful and merciful God and King. Blessed art Thou, O Lord God, who art faithful in fulfilling Thy words. Please be merciful unto America, for it is the fountain of our life, and mayest Thou soon in our day deliver Zion that is grieved in spirit. Blessed art Thou, O Lord, who makest America rejoice with her children. Make us rejoice, O Lord our God, with Elijah the prophet, Thy servant, and with the kingdom of the house of David, Thine anointed. Soon may Elijah come and bring joy to our hearts. May no stranger occupy David’s throne and may no usurper inherit his glory. For by Thy holy name Thou hast promised unto one that one’s light will never be extinguished. Blessed art Thou, O Lord, the Shield of America. We give Thee thanks and bless Thee, O Lord our God, for the Torah, and for the worship of this day and for the prophets, as well as for this Sabbath day which Thou, O Lord our God, hast given us for holiness and for rest, for glory and delight. Evermore may Thy name be continually praised by every living being. Blessed art Thou, O Lord, who hallowest the Sabbath. #RandolphHarris 22 of 22
Winchester Mystery House
It’s May 1st which means it’s halfway to Halloween! We are hard at work dreaming up a new experience for Halloween 2021 that will feature a projection mapped show on the front of the mansion. Stay tuned for more details coming soon!
“Lord God,” said Mrs. Sarah Winchester, as the flames rose and the fire crackled. “We got a dead girl, a huge mansion that is too big to heat, too big to maintain, too expensive to sale, a bunch of weird books, and a regular tomb of gold with an empty iron coffin in it, and a half-ghost boy standing here. Now this translation just arrived. ‘Here sleeps Annie Winchester, whose mortal hands once made the most beautiful cameos, even for emperors and and kings. Guard me, ye gods and goddesses whose images I render so well. A curse on those who attempt to disturb my resting place.'”
Watch your step in the séance room! There are three exits in this room, The main door, a secret passageway leading into an unfinished closet, and this door that opens to an 8-ft drop into the kitchen below.
Self-Guided Mansion Tour:
👉 Link in bio. winchestermysteryhouse.com
Success Means Never Having to Admit You are Unhappy!
As one went to Europe to see the living past, so one must visit Southern California to observe the future. They say in Hollywood if you want messages, you go to Western Union. The doctors thought you should really stay a few centuries more to be sure we have stabilized your condition. I really do not recommend you leaving us at this time. In Hollywood, success is relative. The closer the relative, the greater the success. Many people are recommending that California comes with a warning sign of the city limits: WARNING! PROCEED NO FURTHER! WARD O FOR BIPLOAR CONDITIONS. OCCUPANTS MAY BE VIOLENT. THEY NEED VRAYLAR However, I am telling you to ignore that and come on in. Look, buddy, it is dangerous to get out of bed in the morning. Are you a mortal in a desperate situation or are you not? Then come in here. This is your last resort, babe. However, of course it is up to you. The primary insight is a human’s awareness that one’s destiny is not synonymous with one’s daily experiences. You who have been through so much suffering, have tasted this inner freedom from outward events. You know there have been times when, according to the rules, you should have been smashed to the ground by what occurred. In such moments you were surprised by yourselves. You have the feeling you were being lifted up inwardly, as though the spiritual were triumphing over the material. You recognized a sort of happiness—if it can be called that—a happiness which would have been hidden by an unbroken succession of good days. #RandolphHarris 1 of 22
You began to understand what the apostle Paul meant when he said, “Though our outward man perish, yet the inward man is renewed day by day.” The peace of God begins when this fleeting experience can be preserved and turned into a permanent conviction. It is harder for us today to feel near God among the streets and houses of the city than it is for country folk. For them the harvested fields bathed in the autumn mists speak of God and His goodness far more vividly than any human lips. If we really want to labour in the true spirit, to hope, to keep silent, and to work alone—that is what we must learn to do. However, what exactly does it involve, this plowing? The plowman does not pull the plow. He does not push it. He only directs it. This is just how events move in our lives. We can do nothing but guide them straight in the direction which leads to our Lord Jesus Christ, striving toward him, and the furrow will plow itself. The paths into which God leads humankind are shrouded in darkness for us. There are only two ground rules. They go together, and each taken by itself is enigmatic. The first is that all sin requires atonement. The second is that all progress demands sacrifice, which has to be paid for by the lives of those chosen to be offered up. We sense this more than we understand. We do not subscribe to the belief that the divine soul has somehow gone astray and got enslaved by the terrestrial body. One’s higher self is not polluted by one’s own pollutions any more than sunlight is affected by the foul places in which it often shines. #RandolphHarris 2 of 22
The natural kiss is the kiss which will be given if moral or prudential considerations do not intervene. In all the examples of Natures means what happens “of itself” or “of its own accord”: what you do not need to labour for; what you will get if you take no measures to stop it. The Greek work for Nature (Physis) is connected with the Greek verb “to grow”; Latin Natura, which the verb “to be born.” The Natural is what springs up, or comes forth, or arrives, or goes on, of its own accord: the given, what is there already; the spontaneous, the unintended, the unsolicited. The higher self affects the ego but is not affected by it. Its existence goes on quite independently of the serialized Earth appearances of the ego, and persists when the other ceases. The insensitive can never know it, and may roundly deny it, but the others sometimes receive unforgettable glimpses for which they give thanks to God for years after. Just as space is unaffected equally by evil deeds or virtuous actions of humans, so the Overself is unaffected by the character or conduct of the ego. It is neither made worse by the ego’s wrong-doing nor better by its righteousness. “I am the way, the Truth,” announced Jesus Christ. Who is this I? In the narrow and shallower sense, it is the master. In the broader and deeper sense, it is the Christ-self within the spiritual consciousness. Why did Jesus Christ say, “I am my Father are one,” but yet a little later add, “The Father is greater than I?” The answer is that Jesus the man had attained complete harmony with His higher Self and felt himself one with it, but the universal Christ-principle will always be greater than the man himself; the Overself will always transcend the person. #RandolphHarris 3 of 22
Although I is still identified with one, since it is one’s own mind at its best level, it is immensely grander, wiser, and nobler than one. It is an entity greater, nobler, wiser, and stronger than oneself yet mysteriously and inseparably linked to oneself; it is indeed one’s super-self. Our bodies are born at some point of time and somewhere in space but their essence, the Overself, is birthless, timeless, and placeless. This is a human’s true individuality, not that mentally constructed “I” (which deludes one into acceptance as such). It is never anything else than its own perfect self, never contrary to its own unique and infinite nature. It is true that we are but poor and faulty, sadly limited, and miserably shrunken expressions of the divine spirit. Nevertheless, we are expression of it. Thus no thoroughgoing Naturalist believes in free will: for free will would mean that humans beings have the power of independent action, the power of doing something more or other than what was involved by the total series of events. And any such separate power of originating events is what the Naturalist denies. Spontaneity, originality, actions “on its own,” is a privilege reserved for “the whole show,” which one calls Nature. The Supernaturalist agrees with the Naturalist that there must be something which exists in its own right; some basic Fact whose existence it would be nonsensical to try to explain because this Fact is itself the ground or starting-point of all explanations. However, one does not identify this Fact with “the whole show.” #RandolphHarris 4 of 22
There is a tendency of Christian Science to enter a region of misunderstanding the moment it attempts to apply its true principles to things of this Earth. There is a time in the far past of the human race, a time now lost in the dim mists of antiquity, when the life of humans was stretched to a number of years far in excess of hat it is today. That time has been hinted at by horary legends of a Golden Age and by biblical stories of a pre-Flood race. Such a time will return in the cyclic course of our planet’s history, but naturally it is far-off in the future. Nature herself is in no hurry. She has plenty of time to accomplish her purposes. And in those days humans will again have a normal life-span of maybe one thousand years. There exists in the Old World a certain ancient knowledge—which promises its votaries astonishing benefits in longevity. This age-old art is similar to alchemy of medieval Europe, when humans sought rigorously in experiments for the elixir of life. It is of such antiquity that those who hand it down tell us it was born just after the time when the legendary gods had ceased to walk this Earth. The exponents have almost disappeared from the World, but the tradition is so widespread throughout the Old World that solitary individuals still practise it in remote and unfrequented places. So difficult are the exercises which belong to this system, so labourious are its practices, so ascetic the self-discipline which it involves, that one can understand why it has almost faded out of existence. #RandolphHarris 5 of 22
It performs strange feats such as reanimating dead bodies, stopping blood circulation and lung action, permitting knives and daggers to be run like skewers through living flesh without harming it and with an extremely rapid drying of blood (do NOT try this!), and even the burial alive of an enriched body beneath the ground and its safe resurrection several hours or some day later. The principal basis of these feats consists in making certain changes in the breath rhythm, changes which involve such risk to life and health that we are not prepared to assume the responsibility of describing here the exercises for the development of such powers. It is also necessary to live a celibate and chaste existence, to refrain from expending energy in Worldly work and business, and to reduce diet to an astonishing minimum. Because they demand a special and severely ascetic training which is the work of several years devoted wholly to this austere task, such feats are necessarily uncommon. The ordinary layperson could hardly be expected to find the time for such training, nor is there any necessity for one to do so. These displays are certainly spectacular but have primarily only scientific, medical, and theatrical values rather than a general one. Meanwhile, Nature has set her brief term to the human body, and those whose attachment to the body is not overweening will resignedly accept that terms while the others must do so unwillingly. However, this is a different matter—living in the flesh body for ever and ever, a notion which must seem insupportable to many who find the present brief term of human’s existence quite enough for them to cope with. #RandolphHarris 6 of 22
If Nature cared so much to preserve the physical body of humans, she would not introduce Earthquakes, eruptions, hurricanes, famines, pestilences, and floods into the scheme of things. The fact that she does do so indicates rather that she regards one’s body as being only a fragment of the human, not as the full human oneself. Some had the idea, of course, that in ancient times, sin and sickness would also have disappeared from the World, so that our existence would be a halcyon one. It is a pretty picture, but human’s true home is not in the tabernacle of flesh; it is elsewhere. The fleshly body is but a temporary abiding place at best, and when humans have arrived at a state of perfect spirituality one will abandon it and use a vehicle more consonant with one’s higher condition, an electromagnetic body that will more easily and more faithfully represent one. Yes, death will be conquered, but not in the way that Christian Scientists imagine. It will be conquered firstly, by extending the duration of human life to a constantly increasing period; and secondly, by completely abandoning the physical body for a subtler one. The clear real inner human—one’s spiritual being—is undying and immortal. When many began to consider that inner being in relation to its transient Earthly tenement, the body, they become confused and misunderstand the nature of that relationship. The hour of every human’s death is fixed by a higher will than one’s own, by that power which some call destiny but which itself takes its rise out of the Infinite Power, and no Christian Science practitioner or ordinary physician has ever “saved” the life of anyone. #RandolphHarris 7 of 22
A human’s own Overself fixes the dates of certain major events in one’s life prior to the moment when one utters one’s first cry as a babe, and the date of one’s death is but one of those appointed hours. Perhaps, if the choose, some people have the option to reschedule; others do not. At this point, not in the sky, nor in the depths of the ocean, nor by entering the caverns of the mountain, nowhere in the World can such a place be found where a human might dwell without being overpowered by death. However, “in those days humans will seek death and will not find it; they will desire to die, and death will flee from them,” Revelation 9.6. We are as birds on the wheel of the Universe. For all our loud tweeting, it still rolls along on its own path. And yet these people confidently imagine they set the great Laws of Destiny at naught, and interfere with the workings of the Cosmic Plan. In that sense there might be several “Natures.” This conception must be kept quite distinct from what is commonly called “plurality of Worlds”—id est, different solar systems or different galaxies, “island Universes” existing in widely separated parts of a single space and time. These, however remote, would be parts of the same Nature as our own sun: it and they would be interlocked by being in relations to one another, spatial and temporal relations and causal relations as well. Ans it is just this reciprocal interlocking within a system which makes it what we call a Nature. Other Natures might not be spatio-temporal at all: or, if any of them were, their space and time would have no spatial or temporal relation to ours. #RandolphHarris 8 of 22
It is just this discontinuity, this failure of interlocking, which would justify us in calling them different Natures. This does not mean that there would be absolutely no relation between them; they would be related by their common derivation from a single Supernatural source. They would, in this respect, be like different novels by a single author; the events in one story have no relation to the events in another except that they are invented by the same author. To find a relation to between them you must go right back to the author’s mind: there is no cutting across from anything. However, God might bring the two Natures into partial contact at some particular point: that is, He might allow selected events in the one to produce results in the other. There would thus be, at certain points, a partial interlocking; but this would not turn the two Natures into one, for the total reciprocity which makes a Nature would still be lacking, and the anomalous interlocking would arise not from what either system was in itself but from the Divine act which was brining them together. If this occurred each of the two Natures would be “supernatural” in relation to the other: but the fact of their contact would be supernatural in a more absolute sense—not as being beyond this or that Nature but beyond any and every Nature. It would be one kind of Miracle. The other kind would be Divine “interference” not by bringing together of two Natures, but simply. However, God may never interfere with the natural system He created. He may never cause His natural systems to impinge on one another. #RandolphHarris 9 of 22
If the movements of the individual units are events “on their own,” events which do not interlock with all other evens, then these movements are not part of Nature. It would be, indeed, too great a shock to our habits to describe them as super-natural. I think we should have to call them sub-natural. However, all our confidence that Nature has no doors, and no reality outside herself for doors to open on, would have disappeared. There is apparently something outside her, the Subnatural; it is indeed from this Subnatural that all events and all “bodies” are, as it were, fed into her. And clearly if she thus has a back door (door to nowhere) opening on the Subnatural, it is quite on the cards that she may also have a front door opening on the Supernatural—and events might be fed into her at that door, too. The movements of individual units are permanently incalculable to us, not that they are in themselves random and lawless. All possible knowledge, then, depends on the validity of reasoning. Unless human reasoning is valid, no science can be true. To be caused is not to be proved. Wishful thinkings, prejucides, and delusions of madness, are all caused, but they are ungrounded. Indeed to be caused is so different from being proved that we behave in disputation as if they were mutually exclusive. The mere existence of causes for a belief is popularly treated as raising a presumption that it is groundless, and the most popular way of discrediting person’s opinion is to explain them causally—“You say that because (Cause and Effect) you are a capitalist, or a hypochondriac, or a mere man, or a woman.” This implication is that is causes fully account for a belief, then, since causes work inevitably, the belief would have had to arise wither it had grounds or not. We need not, it is felt, consider grounds for something which can be fully explained without them. #RandolphHarris 10 of 22
The Universal and Infinite cannot be packed into the personal and finite, your demand, natural though it be, is unreasonable. God Himself knows not what He is, for He is not a “what.” So why ask a mere human? Just as there is a sun hidden behind the sun, the divinity which animates it, so in the human being there is a Mind within the mind—and that is one’s Overself. The personality is always limited and chained, the higher individuality always infinite and free. Each human is the expression of this infinite life-power. One’s awareness of life in the five senses will rest upon another and inner awareness. A second and hidden self will thus seem to support one’s outer one. The true I yields quite a different feeling, experience, and consciousness from the familiar physical ego. There is a deeper level of every human’s mind which is not subject to one’s passions, not moved by one’s desires, not affected by one’s sense. It is not possible for the timeless, spaceless, formless Overself to be degraded into activity by its time-bound, space-tied, form-limited offspring the person. The essence of human beings is not one’s Earthly body. Nor is it the ghostly duplicate of that body, as many spiritists and some religionists think. The Overself is the Higher mind in humans, one’s divine soul as distinguished from one’s human-terrestrial nature. It is the same as Plato’s “nous.” The true unchanging self is apart from any historical era and is not dependent on outer changes of custom and form. The aim of the mystic is to know what one is, apart from one’s physical body, one’s lower emotion, one’s personal ego; it is to know one’s inner-most self. #RandolphHarris 11 of 22
When this aim is successfully realized, one knows then with perfect certitude that one is a ray of the divine sun. How shall one know and understand that this very awareness, of which so small is the fragment that one experiences, is a limited and conditioned part of the Great Awareness itself, of God? The inhabitant of this fleshly body, including its accompanying invisible “ghost,” is a sacred one. There, within and yet behind one’s personal consciousness, is this other sphere of one’s own being into which one must one day be re-born as a Blue Jay from an egg. This is one’s best self; this is what one really is under all the defects. The relation between response and stimulus is utterly different from that between knowledge and truth known. Our physical vision is a far more useful response to light than that of the cruder organisms which have only a photo-sensitive spot. God is older than Nature, and from it the orderliness of Nature, which alone enables us to know her, is derived. The human mind in the acts of knowing is illuminated by Divine reason. It is set free, in the measure required, from the huge nexus of non-rational causation; free from this to be determined by the truth known. And, if there were any, the preliminary processes within Nature which led up to this liberation were designed to. At the frontier where the “outer World” ends and what I should ordinarily call “myself” begins, we find a great deal of traffic but it is all one-way traffic. It is a matter of daily experience that rational thoughts induce and enable us to alter the course of Nature—of physical nature when we use mathematic to build bridges, or of psychological nature when we apply arguments to alter our own emotions. #RandolphHarris 12 of 22
We succeed in modifying physical nature more often and more completely than we succeed in modifying psychological nature, but we do at least a little to both. On the other hand, Nature is quite powerless to produce rational thought: not that she never modifies our thinking but that the moment she does so, it ceases (for that very reason) to be rational. The problem is whether you or I can be such a self-existent Reason. This question almost answers itself the moment we remember what existence “on one’s own” means. It means that kind of existence which Naturalists attribute to “the whole show” and Supernatiralists to God. Human minds, then, are not only supernatural entities that exist. They do not come from nowhere. Each has come into Nature from Supernature: each has its tap-root in an eternal, self-existent, rational Being, whom we call God. Each offshoot, or spearhead, or incursion of that Supernatural reality into Nature. It seems that human thought is not God’s but God-kindled. I must hasten, however, that we are considering miracles, not about everything. I am attempting no full doctrine of man: and I am not in the least trying to smuggle in an argument for the “immortality of the soul.” The earliest Christian documents give a casual and unemphatic assent to the belief that the supernatural part of a human survives the death of the natural organism. However, they are very little interested in the matter. What they are intensely interested in is the restoration or “resurrection” of the whole composite creature by a miraculous divine act: and until we have come to some conclusion about miracles in general, we shall certainly not discuss that. #RandolphHarris 13 of 22
At this stage the supernatural element in humans concerns us solely as evidence that something beyond Nature exists. The dignity and destiny of humans has, at present, nothing to do with the argument. We are interested in humans only because their rationality is the little tell-tale rift in Nature which shows that there is something beyond or behind her. In a pond whose surface was completely covered with scum and floating vegetation, there might be a few waterlilies. And you might of course be interested in them for their beauty. However, you might also be interested in them because from their structure you could deduce that they had stalks underneath which went down to roots in the bottom. The Naturalist thinks that the pond (Nature—the great event in space and time) is of an indefinite depth—that there is nothing but water however far you go down. My claim is that some of the things on the surface (id est, in our experience) show the contrary. These things (rational minds) reveal, on inspection, that they at least are not floating but attached by stalks about the bottom. Therefore the pond has a bottom. It is not pond, pond for ever. Go deep enough and you will come to something that is not pond—to mud and Earth and then to rock and finally the whole bulk of Earth and the subterranean fire. God and Nature have come into a certain relation. They have, at the very least, a relation—almost, in one sense, a common frontier—in every human mind. #RandolphHarris 14 of 22
Reason saves and strengths my whole system, psychological and physical, whereas that whole system, by rebelling against Reason, destroys both Reason an itself. The military metaphor of a spearhead was apparently ill-chosen. The supernatural Reason enters my natural being not like a weapon—more like a beam of light which illuminates or a principle of organization which unifies and develops. Our whole picture of Nature being “invaded” (as if by a foreign enemy) was wrong. When we actually examine one of these invasions it looks much more like the arrival of a king among his own subjects or a mahout visiting his own elephant. The elephant may run amuck, Nature may be rebellious. However, from observing what happens when Nature obeys it is almost impossible not to conclude that it is her very “nature” to be a subject. All happens as if she had been designed for that very role. Not all help from the individual can, or necessarily should come from groups. In many cases, what the change-pressed person needs most is one-to-one counseling during the crisis of adaption. In psychiatric jargon a “crisis” is any significant transition It is roughly synonymous with “major life change.” Today, persons in traditional crisis turn to a variety of experts—doctors, marriage counselors, psychiatrists, the pastor, witches, warlocks, the spirits, God, Jesus Christ, vocational specialists and others—for individualized advice. Yet for many kinds of crisis there are no appropriate experts. Who helps the family or the individual faced with the need to move to a new city for the third time in five years? #RandolphHarris 15 of 22
Who is available to counsel a leader who is up- or down-graded by a reorganization of one’s club or community organization? Who is there to help the secretary just bounced back to the typing pool? People like these are not sick. They neither need nor should receive psychiatric attention, yet there is, by large, no counseling machinery available to them. Not only are there many kinds of present-day life transitions for which no counseling help is provided, but the invasion of novelty will slam individuals up against wholly new kinds of personal crises in the future. And as the society races toward heterogeneity, the variety of problems will increase. In slowly changing societies the types of crises faced by individuals are more unfirm and the sources of specialized advice more easily identifiable. Sometimes you just need to turn to God, Allah, Buddha, or whoever your peaceful, confident, all-loving and powerful Overself is for healing. The crisis-caught person went to one’s priest, Paris Hilton, one’s witch doctor or one’s local chief. Today personalized counseling services in the high technology countries have become so specialized that we have developed, in effect, second-layer advice-givers who do nothing but counsel the individual about where to seek advice. These referral services interpose additional red tape and delay between the individual and the assistance one needs. By the time help reached one, one may have already made a crucial decision—and done so badly. #RandolphHarris 16 of 22
So long as we assume that advice is something that must come from evenmore specialized professionals, we can anticipate ever greater difficulty. Moreover, so long as we base specialties on what people “are” instead of what they are “becoming” we miss many of the real adaptive problems altogether. Conventional social service systems will never be able to keep up. The answer is a counterpart to the situational grouping system—a counseling set-up that not only draws on full-time professional advice givers, but on multitudes of lay experts as well. We must recognize that what makes a person an expert in one type of crisis is not necessarily formal education, but the very experience of having undergone a similar crisis oneself. To help tide billions of people over the difficult transitions they are likely to face, we shall be forced to “deputize” large numbers of non-professional people in the community—business people, students, teachers, workers, and others—to serve as “crisis counselors.” Tomorrow’s crisis counselor will be experts not in such conventional disciplines as psychology or health, but in specific transitions such as conventional disciplines as psychology or healthy, but in specific transitions such as relocation, job promotion, divorce, or subcult-hopping. Armed with their own recent experience, working on a volunteer basis or for minimal pay, they will set aside some small part of their time for listening to other people talk out their problems, apprehensions, and plans. In return, they will have access to others for similar assistance in the course of their own adaptive development. #RandolphHarris 17 of 22
Once again, there is nothing new about people seeking advice from one another. What is new is our ability, through the use of computerized systems, to assemble situational groups swiftly, to match up individuals with counselors, and to do both wit considerable respect for privacy and anonymity. We can already see evidence of a move in this direction in the spread of “listening” and “caring” services. In Davenport, Iowa, lonely people can dial a telephone number and be connected with a “listener”—one of a rotating staff of volunteers who control the telephone twenty-four hours a day. The program, initiated by a local commission on the aging, is similar to, but not the same as, the Care-Ring service in New York. Care-Ring charges its subscribers a fee, in return for which they receive two check-in calls each day at designated times. Subscribers provide the service with the names of their doctors, a neighbour, their building superintendent, and a close relative. In the even they fail to respond to a call, the service tries again half an hour later. If they still do not respond, the doctor is notified and a nurse is dispatched to the scene. Care-Ring services are now being franchised in other cities. In both these services we see forerunners of the crisis-counseling system of the future. Under that system, the giving and getting of advice becomes not a “social service” in the usual bureaucratic, impersonal sense, but a highly personalized process that not only helps cement the entire society together in a kind of “love network”—an integrative system based on the principle of “I need you as much as you need me.” #RandolphHarris 18 of 22
Situational grouping, and person-to-person crisis counseling are likely to become a significant part of everyone’s life as we all move together into the uncertainties of the future. There is a powerful, life-changing revelation God wants you to understand! The Principle of Stewardship. Good stewardship will lead to health, favour, and responsibility that God desires to put into your hands for the Kingdom of God! May each of us chose to love the Lord and follow His paths to happiness. More than anything else, Heavenly Father desires our true and lasting happiness. Our happiness is the design of all the blessings God gives us—gospel, teachings, commandments, priesthood ordinances, family relationships, prophets, temples, the beauties of creation, and even the opportunity to experience adversity. He sent His Beloved Son to carry out the Atonement so we can be happy in this life and receive a fulness of joy in the eternities. People everywhere are looking for something. In their own way, what they are really looking for is happiness. As with truth itself, however, many are kept from happiness “because they know not where to find it,” reports Doctrine and Covenants 123.12. Because they do not know where to find true and lasting happiness, they look for it in things that actually bring temporary pleasure only—buying things, seeking honour and praise from the World through inappropriate behaviour, or focusing on physical beauty and attractiveness. Pleasure is often confused with happiness. It seems that the more people seek temporary pleasure, the less happy they become. Usually, pleasure endures for only a short time. #RandolphHarris 19 of 22
You may get that transitory pleasure, yes, but you cannot find joy, you cannot find happiness. Happiness is found only along that well beaten track, narrow as it is, though straight, which leads to eternal life. Unfortunately for many, happiness is elusive. Scientists know that it is more than simply positive mode, happiness is a state of well-being that encompasses living a good life—that is, wit a sense of meaning and deep satisfaction. Research shows that happiness is not the result of bouncing from one experience to the next. Instead, achieving happiness typically involves a long-sustained effort for something more important in life. Happiness is determined by habits, behaviours, and thought patterns that we can directly address wit intentional actions. Much of our happiness is actually under personal control. God’s love speaks to us in our hearts and tries to work through us in the World. We must listen to it as to a pure and distant melody that comes across the noise of the World’s doings. Some say, “When we are grown up, we would rather think of other things.” However, the voice of love with which God speaks to us in the secret places of the heart, speaks to us when we are young so that our youth may be really youth, and that we may become the children of God. Happy are those who listen. Virtue, which is a pattern of thought and behaviour based on high moral standards. It encompasses chastity and moral purity, which qualify you to enter the Lord’s holy temples. #RandolphHarris 20 of 22
Virtuous people possess a quiet dignity and inner strength. They are confident because they are worthy to receive and be guided by the Holy Ghost. Virtue begins in the heart and mind, and it is the accumulation of thousands of small decisions and actions each day. “Let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from Heaven. The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and they dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever,” reports Doctrine and Covenants 121.45-46. If you listen, you will hear the sound of the Kingdom of God in the air as no generation ever could before. The ultimate questions of our life transcend knowledge. One riddle after another surrounds us. However, the final question of our being has but one concern, and it decides our fate. Again and again, we are thrown back to it. What will become of our will? How does it find itself in the will of God? The highest insight humans can attain is the yearning for peace, for the union of one’s will with an infinite will, one’s human will with God’s will. Such a will does not cut itself off and live in isolation like a puddle that is bound to dry up when the heart of summer comes. No, it is like a mountain stream, relentlessly splashing its way to the river, there to be swept on to the limitless ocean. #RandolphHarris 21 of 22
You know of the disease in Central Africa called sleeping sickness, there also exists a sleeping sickness of the soul. Its most dangerous aspect is that one is unaware of its coming. That is why you have to be careful. As soon as you notice the slightest sign of indifference, the moment you become aware of the loss of a certain seriousness, of longing, of enthusiasm and zest, take its as a warning. If you live superficially, you should realize that your soul suffers. People need times in which to concentrate, when they can search their inmost selves. It is tragic that most human have not achieved this feeling of self-awareness. And finally, when they hear the inner voice they do not want to listen anymore. They carry on as before so as not to be constantly reminded of what they have lost. However, as for you, resolve to keep a quiet time both in your homes and where within these peaceful walls when the bells ring on Sundays Then your souls can speak to you without being drowned out by the hustle and bustle of everyday life. Do not let your hearts grow numb. Stary alert. It is your soul which matters. O Lord our God, on this festive day we recall that on Sinai Thou didst reveal Thyself, and through Thine immortal words didst weld our people into a nation through Torah. Standing before the sacred scrolls of Thy law, we here renew the ancient covenant with our fathers, pronouncing again their memorable words: “All that the Lord hath spoken we will do.” Help us t discern the wisdom of Thy precepts so that we may heed Thy commandments. May Thy Torah ever inspire us, guiding and leading us in the paths of justice and peace. Amen. #RandolphHarris 22 of 22
Winchester Mystery House
Llanada Villa has changed quite a bit since Sarah Winchester began construction in 1884. Despite a tragedy-ridden life, her generosity, ingenuity, and passion left an endless mark on the Santa Clara Valley. How many times have you visited Mrs. Winchester’s creation?
Even after months of distancing, the air of bizarre energy still flows through the house after the sun sets.
We’re open for Self-Guided Mansion Tours!
A Miraculously Great Gift of Grace May Depart Equally Miraculously—PRAISE HIM!
Dignity and humility are the cornerstones of compassion. Compassion for myself is the most powerful healer of all. When it comes to behaviour, everybody is one’s own best physician. Case studies can provide special opportunities to answer interesting questions. For instance, how do you know what kind of person you are? If you lost for memory of past events, would your self-image change? To answer these questions, psychologist did a case study of J.S., and 17-year-old male college student. After he suffered a head injury, J.S. had amnesia for about a month. During that time, J.S. could recall little of what had occurred during the previous 6 months. Nevertheless, his rating of his own personality appeared to be unaffected by his memory loss. This suggests that an awareness of one’s own personal characteristics is based on memories that are more lasting than those of everyday events. The careful recording of cases like J.S.’s is essential to psychology. Case studies often provide insight into human behaviour that could not be obtained through any other method. The treatment of unpleasant realities by not including them in one’s picture of the World comforts but at the same time befools humans. None of the great prophets like Jesus Christ, Joseph Smith, and Buddha denied the existence of sickness, the reality of pain, or the significance of suffering in the cosmos. No—they acknowledged them as being inseparable from human life but pitied the victims and offered them inward comfort which was based on truth and reality. #RandolphHarris 1 of 25
The terrestrial part of us, at this time, is doomed to oblivion, the spiritual part is ageless and deathless. The physical body belongs to the terrestrial part. All attempts to perpetuate it must fail and arise from confusing the two levels of being, the transient and the eternal. People ask Why, if all is mind, if—as you say—our bodies are only ideas, can we not control regulate and improve our bodies by controlling, regulating, and improving our minds? Why not go further still, with Christian Science, and play with the possibility, not only of these achievements, but also of rendering the body immortal by thinking it so? The answer is that nobody can deny the creative power of the mind. It may do all these things, except the last. That it will never do. Why? Because we live in a World whose fundamental law of beings—and Buddha discovered and Jesus Christ taught—is decay and death, change and transition—at this point in our evolution. Indeed, it was because they were so painfully aware of these truths that they sought and found the only true way of escape for a human and that was into Nirvana, into Utopia, into the Kingdom of Heaven—not into the physical again! No Christian Scientist from the first founder down to the latest follower has ever achieved physical immortality, but in the future that may change. Yet, immortality is not the same as eternal life. Immortality can be achieved on the Earth; it can allow the human body to live indefinitely. However, you have to understand how it is for a deity. #RandolphHarris 2 of 25
Some of these gods have been here so long they can no longer care for themselves. Earth people think that immortality means you can go on forever just as you are. It does not work that way. Physically, yes, a god or goddess can continue indefinitely. It is built into the situation. However, mentally—psychologically—you must realize that being a god takes a terrible toll. When you are a god, people’s thoughts, hopes, dreams, and fears re beating at you all the time. Gods have direct apprehension of the feelings of their worshippers. It can be taxing. After a while all those prayers and petitions from humans take their toll. It is all very well at the beginning. Most gods, even the compassionate ones, just let it all roll over them. However, after a while it get to even the toughest. They get sick of the daily drudgery of hearing desperate pleas, and, in most cases being unable to do very much about them. Gods live in longer timelines than mortals. It takes them longer to do things. By the time something comes to a god’s attention, and by the time one decides to do something about it, the human most likely is dead and buried. It is frustrating for a god, having to work in such a short time frame. They try their best. However, remember, gods can make exceptions for only a very few. A god has a lot more on one’s mine than the troubles of one’s constituents. It would be fair to say that most gods end up hating humans because they are so needy, always with the hand out, always with the gimmie, gimmie, gimmie, gimmie more. #RandolphHarris 3 of 25
Eternal life, n the other hand, is the phrase used in scripture to define the quality of life that our Eternal Father lives. They Lord declared, “This is my work and my glory—to brings to pass the immortality and eternal life of humans,” reports Moses 1.39. Immortality is to live forever as a resurrected being. Through the Atonement of Jesus Christ, everyone will receive this gift. Eternal life, or exaltation, is to live in God’s presence and to continue as families. “In the celestial glory there are three Heavens or degrees; and in order to obtain the highest, a human must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; and if one does not, one cannot obtain it. One may enter into the other, but that is the end of one’s kingdom; one cannot have an increase,” reports Doctrine and Covenants 131.1-4. Like immortality, this gift is made possible through the Atonement of Jesus Christ. However, to inherit eternal life requires our “obedience to the laws and ordinances of the Gospel,” reports Articles of Faith 1.3. “Wherefore, do the things which I have told you, you and I have seen the Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. And then are ye in this strait and narrow path which lead to eternal life; yea, ye have entered in by the gate,” reports 2 Nephi 31.17-18. #RandolphHarris 4 of 25
After we are baptized and receive the gift of the Holy Ghost, much of our progress toward eternal life depends on our receiving other ordinances of salvation: for men, ordination to the Melchizedek Priesthood; for men and women, the temple endowment and marriage sealing. When we receive these ordinances and keep the covenants that accompany them, we prepare ourselves to inherit eternal life, and there we will live in spiritual form, forever, with God. However, while on Earth, “Humans will never tire of seeking immortality,” reports Dr. Alexis Carrel, whose biological researchers, yet mystical sympathies, entitle him to speak with high authority. The possibilities of spiritual healings of pathological conditions, miraculous mental cures of disease, and rapid acceleration of organic repairs through concentrated thinking, I repeat that we do not deny them. They have always existed, always been demonstrated. If our doctrine is true, the relation between psychological and physical processes must certainly exist. However, there are two other factors at work in human life which must also be considered and must not be ignored. What are they? The first is the factor of destiny, self-earned in previous lives and now awaiting physical expression in the present life. It has something to say, whether we like it or not. As we progress in our mortal probation and become more like the Saviour, we can strengthen every group with whom we associate, including families and friends. #RandolphHarris 5 of 25
The Lord places us in these communities of Saints where we can learn and apply gospel principles to our everyday lives. These groups are at the same time both a school, a proving ground, and a laboratory where we both learn and do as we practice living the gospel. Very common, ordinary people, who accept the gospel from the lips of some humble Mormon missionary become so changed by those enlightening truths of the gospel that they are not the same people any longer. As we progress through mortality, we make mistakes and get ff course. If we should continue in our errors, we get father and father from where we ought to be. We can compare our lives with the flight of a spaceship. When its motor is started up, its trajectory is monitored precisely. If not corrected, any deviation from its decreed course is corrected immediately. Even a fraction of a degree off course would carry it many light years from its destination. The longer the correction is delayed, the greater will be the required adjustment. Can you imagine how far off course we can become without course corrections? The Lord has provided for us prophets, scriptures, parents, and other wise leaders to teach us the course we should be following. When necessary, much the same as tracking stations monitor a satellite’s progress and keep in on the right path, they can help us monitor our progress and correct the direction we are going. Our course on Earth is so important. It is determined by the decisions we make each day. We cannot separate our thoughts and actions now from their effects on the future. #RandolphHarris 6 of 25
The second factor is renunciation. Let every hidden enemy in your life, let every trap or demonic setup be exposed in the name of Jesus Christ! When you accept the doctrine that all is mind and each individual thing is but an ephemeral idea, you must perforce accept the doctrine that you as an individual, as the ego, are also an ephemeral idea. Now when you go further and declare that you want reality, you want to find eternal and not ephemeral life, you will have to abandon the fleeting idea for the eternal Mind in which it occurs: that is, you will have to sink the ego and merge its will in the greater universal will of the Infinite Being. Do this! What will you find next? That your personal desires have sunk with it, that your individual wishes and hopes and fears have dissolved and disappeared. The desire for bodily betterment, however very attractive, would have gone too. You cannot have a single desire and yet enter the Kingdom of Heaven, as Jesus pointed out. So good health, the care of your painful diseases, the healing of your disturbed organs—right, necessary, and desirable as they undoubtedly are—are nevertheless matter which you must try to effect in a desireless way; you may try to cure them but you must leave the result to the higher will. If you insist that the body must yield to your desires of a cure, to your personal desires, then your ego, not the real universal self, has got the upper hand and is directing you. In that case you will be no better off, for your have no guarantee of success even then. Most Christian Scientists experience a score of failures for every cure. #RandolphHarris 7 of 25
Whereas if you do your best mentally and physically to put your body right, but do it impersonally—accepting failure, if it comes, with as much equanimity as you can—you will certainly be n worse off than the Christian Scientist so far as the possibilities of sure are concerned, and you will be infinitely better off so far as realizing truth is concerned, with all the wonderful peace that will bring in its train. This is one meaning of the words “Not my will but Thine be done.” Do you think, having seen so much illness around you for so many years, that life is forever striving to instill into us through pain what Jesus Christ learned through reflection—that both body and World are doomed to decay and die, without God and Science, being subject to the law of universal incessant change? The experiences of life are the lessons of a guru, for we get just the kind of universal seeds whose silent instruction is needed at the time. The whole World, more or less, is having to learn this great truth at present but it is too blind and too unenlightened to grasp the lesson in its clarity and eternity. How far the duration of human life can be extended is not known. However, Methuselah, a biblical patriarch and a figure in Judaism, Christianity, and Islam was essential immortal, he died at the age of 969; he lived the longest of all human figures mentioned in the Christian Bible. Remember that just because humans began to live shorter lives after the Biblical flood does not mean that God set a limit on human’s life span. The fact is that some people still lived well over 120 years until the time of Moses. #RandolphHarris 8 of 25
Perhaps that is why God gave human beings the gift of science, so they can learn how to restore their immortality, after the mature enough to see how precious life is and stop being so wicked. It is truth that stories of centenarians being found in different parts of the World are not few and often pass unquestioned. However, the difficulty of proving the date of birth usually remains. Most centenarians belong to undereducated classes, to those who have not taken care to retain correct knowledge of their age, for it was not so important to them as it is to the educated classes. There is hardly a record of payment by life insurance companies for the life of a centenarian. It is reasonable to ask, however, why, if the reparative and destructive elements in the body could be balanced, humans should not live for centuries. In the absence of authenticated cases, we may only take the stand that Nature seems to have set her own limits to human life. Some “back-to-nature” schools of therapy assert that all diseases are the consequences of transgressing the laws of health, just as some esoteric schools assert they are the consequences of incurring karmic debts. The first often point to the wild beasts as being perfectly healthy examples of living according to Nature. However, those who have firsthand acquaintance with jungle life will refute this claim. Not only are all animals—whether domesticated or wild—subject to sickness, but even plants, grain crops, trees, fruits, and vegetables are subject to it by blight and rust. #RandolphHarris 9 of 25
The young and the strong may glory in the satisfaction of being alive, but the old and decrepit, the sick and in infirm, feel no such response to their existence. The pain and unpleasantness which beset human experience at times—mentally or physically—are not without their complementary pleasure and joy at other times. We would all like a happy beginning, a happy middle, and a happy ending to our story, but life betrays us: only in fiction is the craving really fulfilled. If the pain is there, racking the physical life, the peace exists behind it, permeating the inner life. The New World stands with its heritage of Roman law, the treasures of Judaeo-Christian ethics grounded on metaphysics, and its ideal of the inalienable rights of humans. Anxiously it asks itself the question: How can this development be brought to a standstill or put into reverse? It is useless to pillory the socialist dictatorship as utopian and to condemn its economic principles as unreasonable, because, in the first place, the criticizing New World has only itself to talk to, its arguments being heard only on this side of the Iron Curtain, and, in the second place, any economic principles you like can be put into practice so long as you are prepared to accept the sacrifices they entail. If you like, you can carry through any social and economic reforms you please, Like Mr. Stalin, you let three million peasants starve to death and have few million unpaid labourers at your disposal. A State of this kind has no social or economic crises to fear. #RandolphHarris 10 of 25
So long as the State’s power is intact—that is to say, so long as there is a well-disciplined and well-fed police army in the offing—it can maintain its existence for an indefinitely long period and can go on increasing its power to an indefinite extent. Thanks to its excess birth-rate, it can multiply the number of its unpaid workers almost at will in order to compete its rivals, regardless of the World market, which is to a large measure dependent on wages. However, this strategy also has some disadvantages. The convergence theory (or catch-up effect) suggests that poorer countries will experience a higher rate of economic growth and, over time get closer to the income levels of the developed World. In other words, there will be a reduction in the gap between the rich and the poor because low-income countries have more opportunities to experience a rapid rate of growth. Potential reasons for the convergence theory are: Law of diminishing returns, replicate technology from other countries, globalization and movement of labour and capital. The law of diminishing returns states a decline in productivity improvements from a fixed capital. When you have very low productivity in agriculture, a small investment (exempli gratia motorized tractor) can give a high rate of return and significantly increased output. For a developed economy, which is already highly mechanized increased investment will give smaller marginal gains. In effect, if the Indian agriculture sector is mainly labour intensive—then there are “easy gains” from a small amount of fertilizer and investment. #RandolphHarris 11 of 25
Replicate technology—one advantage that poorer countries have is that they can replicate existing technology and working practices developed by advanced economies. For example, in Africa, many citizens never had a landline or fax machine, but jumped straight to the mobile phone with the internet, and essentially they now have hand held computers with Internet access that can also make phone calls, so they have the access to vast resources now. This new technology has significantly improved their communication, education, and allows them to access the global economy, and they were able t skip out most levels of investment. In fact, they can even benefit from perfect good phones that Americans are throwing away for newer models. Global forces—the World is increasingly globalized and multinational companies in the developed World are will to shift production to areas of lower labour costs. Therefore, developing economics have benefitted from inward investment and global companies moving manufacturing factories to the developing World. This force tends towards raising wages in the developing World. Even if wages seem very low by the developed World standard, they are higher than previous jobs/subsistence farming. Inward investment also leads to knock-on benefits. For example, China has invested in the infrastructure of African economies to improve its access to raw materials. This infrastructure will be a boost to the African economy. #RandolphHarris 12 of 25
Another example is that the nature of the Internet means it is easier to outsource even small-scale jobs. For example, a doctor in the Middle East can be paid to diagnose patients and answer an American doctor’s electronic messages for less and perhaps receive the same standard of care, which has become popular to reduce traffic in hospitals during COVID. Also, for developing counties like India, there has been a growth in skilled workers able to gain employment opportunities in writing software and IT skills. This is why President Trump was lowering taxes, stopped illegal immigration, and was putting tariffs on goods and services produced overseas. So while wages are going down in America, real estate and rent prices rising, and the cities and infrastructure are getting older, countries like Dubai are getting what used to be high paying middle management jobs in America, for lower wages and are able to use the income and tax revenue to build housing developments, roads, skyscrapers and increase their quality of life. Whereas in America, cities are decaying and dying out and only professionals and couples can afford to purchase property and rent. This is leading to the Great Affordability Crisis in America and will reduce its competitiveness in the Global Market. Americans are being bled dry by landlord, hospital administrators, cost of education, fuel, energy, child-care and food prices. Many Americans now have to struggle to come up with just $400. It helps explain why 20 percent of Americans are unable to pay the current month’s bills in full. #RandolphHarris 13 of 25
It demonstrates why a surprise car-repair bill, parking ticket, court fee, or medical expense remains ruinous for so many America families, despite all the wealth this country has generated. In fact, 50 percent of households in American is classified at “financially fragile.” Meanwhile, Jafza, the Jebel Ali Free Zone, which at 52 square kilometers (20 square miles) and located in the Middle East looks a futuristic Manhattan, New York on the beach. The economy is up and coming, students are going to school, not dropping out, and want to learn, people are driven to go to work, not sit home and smoke marijuana and watch TV, and make babies they cannot afford to take care of. This Jebel Ali Free Zone is a big attraction for global businesses, which today take advantage of the emirate’s 30 free sones that offer take breaks, custom duty benefits and lack of restrictions for international owners. Several thousand Jafza companies make up 20 percent of foreign investment in Dubai, and the estimated 144,000 employees are generating $80 billion in non-oil money. That is 21 percent of the city’s Gross Domestic Product (GDP). GDP measures two things at once: the total income of everyone in the economy and the total expenditure on the economy’s output of goods and services. The reason that GDP can perform the task of measuring both total incomes and total expenditure is that these two things are really the same. For an economy as a whole, income must equal expenditure. #RandolphHarris 14 of 25
The United Arab Emirates is the third richest country in the World, below Luxemburg at number two and Qatar at number one, with GDP per capita of $57,744. The bulk of its money comes from the production of goods and provision of services related to petroleum, petrochemical, aluminum and cement. Furthermore, Iran is producing the third highest level of engineers in the World with 233,695 engineering graduates. In comparison, America’s GDP per capita is $65,298, and is producing 237,826 engineering graduates a year, so that is encouraging. As long as Americans keep working hard, going to school, they can still remain number one in the global economy, but they will also need to motive their peers to work and go to school to stay ahead. However, as prices continue to rise, more Americans may take their skills and talents overseas, or down south to Mexico. A real danger can only come to these developing nations from outside, through the threat of military attack. However, this risk grows less every year, firstly because the war potential of the dictator States is steadily increasing, and secondly because the West cannot afford to arouse latent Russian or Chinese nationalism and chauvinism by an attack which would have exactly the opposite effect to the one intended. So far as one can see, America faces threats from the outside and also from the inside. If there is a break-down of power from within, which must, however, be left to follow its own inner development. Any support from outside at present would have little effect, in view of the existing security measures and the danger of nationalistic restriction. #RandolphHarris 15 of 25
The absolute State has an army of fanatical missionaries to do its bedding in matters of foreign policy, and these in their turn can count on a fifth column who are guaranteed asylum under the laws and constitutions of the Western States. In addition the communes of believers, very strong in places, considerably weaken Western governments’ powers of decisions, whereas the West has no opportunity to exert a similar influence on the other side, though we are probably not wrong in surmising that there is a certain amount of opposition among the masses in the Old World. There are always upright and truth-loving people to whom lying and tyranny are hateful, but one cannot judge whether they exert any decisive influence on the masses under the police regimes. In the view of this uncomfortable situation the question is heard again and again in the West: What can we do to counter this threat from the Old World? Even though the New World has considerable industrial power and a sizable defence potential at its command, we cannot rest content with this, for we know that even the biggest armaments have the heaviest industry coupled with a relatively high living standard are not enough to check the psychic infection spread by religious fanaticism. The West has unfortunately not yet woken up to the fact that our appeal to idealism and reason and other desirable virtues, delivered with so much enthusiasm, is mere bombination in the void. It is a puff of wind swept away in the storm of religious faith, however twisted this faith may appear to us. #RandolphHarris 16 of 25
We are faced, not with a station that an be overcome by rational or moral arguments, but with an unleashing of emotional forces and ideas engendered by the spirit of the times; and these, as we know from experience, are not much influenced by rational reflection and still less by moral exhortation. It has been correctly realized in many quarters that the alexipharmic, the antidote, should in this case be an equally potent faith of a different non-materialistic kind, and that the religious attitude grounded upon it would be the only effective defence against the danger of psychic infection. Unhappily, the little word “should,” which never fails to appear in this connection, points to a certain weakness, if not the absence, of this desideratum. Not only does the West lack a uniform faith that could block the progress of a fanatical ideology, but, as the father of Marxist philosophy, it makes use of exactly the same intellectual assumptions, the same arguments and aims. Although the Churches in the West enjoy full freedom, they are not less full or empty than in the East. Yet they exercise no noticeable influence on the broad course of politics. The disadvantage of creed as a public institution is that it serves two masters: on the one hand, it derives it existence from the relationship of humans to Gd, and on the other hand, it owes a duty to the State, id est, to the World, in which connection it can appeal to the saying “Render unto Caesar…” and various other admonitions in the New Testament. #RandolphHarris 17 of 25
In early times and until comparatively recently there was, therefore, talk of “powers ordained by God,” reports Romans 13.1. Today this conception is antiquated. The Churches stand for traditional and collective convictions which in the case of many of their adherents are no longer based on their own inner experiences but on unreflecting belief, which is notoriously apt to disappear as soon as one begins thinking about it. The content of belief then comes into collision with knowledge, and it often turns out that the irrationality of the former is no match for the ratiocinations of the latter. Belief is no adequate substitute for inner experience, and where this is absent even a strong faith which came miraculously as a gift of grace may depart equally miraculously. People call faith the true religious experience, but they do not stop to consider that actually it is a secondary phenomenon arising from the fact that something happened to us in the first place which instilled into us—that is, trust and loyalty. This experience has definite content that can be interpreted in terms of one or other of the denominational creeds. However, the more this is so, the more the possibilities of these conflicts with knowledge mount up, which in themselves are quite pointless. That is to say, the standpoint of the creeds is archaic; they are full of impressive mythological symbolism which, if take literally, comes into insufferable conflict with knowledge. However, if, for instance, the statement that Christ rose from the dead is to be understood not literally but symbolically, then it is capable of various interpretations that do not conflict with knowledge and do not impair the meaning of the statement. #RandolphHarris 18 of 25
The objection that understanding it symbolically puts an end to the Christian’s hope of immortality in invalid, because long before the coming of Christianity humankind believed in a life after death and therefore had no need of the Easter event as a guarantee of immortality. The danger that a mythology understood too literally, and as taught by the Church, will suddenly be repudiated lock, stock and barrel is today greater than ever. Is it not time that the Christian mythology, instead of being wiped out, was understood symbolically for once? It is still too early to say what might be the consequences of a general recognition of the fatal parallelism between the State religion of the Marxists and the State religion of the Church. The absolutist claim of a Civitas Dei that is represented by man bears an unfortunate resemblance to the “divinity” of the State, and the moral conclusion drawn by Ignatius Loyal from the authority of the Church (“the end sanctifies the means”) anticipates the lies a political instrument in an exceedingly dangerous way. Both demand unqualified submission to faith and thus curtail human’s freed, the one one’s freedom before God and the other one’s freedom before the State, thereby digging the grace for the individual. The fragile existence of this—so far as we know—unique carrier of life is threatened on both sides, despite the respective promises of spiritual and material idylls to come—and how many of us can in the long run fight against the proverbial wisdom of “a bird in the hand is worth two in the bush”? Besides which, the West cherishes the same “scientific” and rationalistic Weltanschauung with its statistical levelling-down tendency and materialistic aims as the State religion of the Eastern bloc as I have explained above. #RandolphHarris 19 of 25
What, then, has the West, with its political denominational schisms, to offer to modern man in his need? Nothing, unfortunately, except a variety of paths all leading to one goal which is practically indistinguishable from the Marxist ideal. It requires no special effort of understanding to see where the Communist ideology gets the certainty of its belief that time is on its side, and that the World is ripe for conversion. The fact speaks a language that is all too plain in this respect. It will not help us in the New World to shut our eyes to this and not to recognize our fatal vulnerability. Anyone who has once learned to submit absolutely to a collective belief and to renounce one’s eternal right to freedom and the equally eternal duty of individual responsibility will persist in this attitude, and will be able to march with the same credulity and the same lack of criticism in the reverse direction, if another and manifestly “better” belief is foisted upon one’s alleged idealism. What happened not so long ago to a civilized European nation? We accuse the Germans of having forgotten it all again already, but the truth is that we do not know for certain whether something similar might not happen elsewhere. If it did and if another civilized nation succumbed to the infection of a uniform and one-sided idea, it would not be surprising. We see this happening in America. People are passing laws to protect illegal immigrants, and sending billions to other countries in aid, while their own people are going bankrupt, without homes and food and being killed, all because of media propaganda so a political party can have a super majority and enforce tyranny by stripping citizens of their rights and locking them in their homes. #RandolphHarris 20 of 25
We permit ourselves the questions: which countries have the biggest Communist parties? America, which—O quae mutation rerum! – forms the real political backbone of Western Europe, seems to once have been immune because she once was not controlled by a media that is anti-American and spews lies so other nations become the World power, as that is where the news draws its funding from. America once used to be outspoken and had a counterposition she adopted, but in point of fact she is perhaps now and even back then more vulnerable than Europe, since her educational system is the most influences by the scientific Weltanschauung with statistical truths, and her mixed population finds it difficult to strike roots in a soil that is practically without history. The historical humanistic type of education so sorely needed in such circumstances leads, on the contrary, a Cinderella existence. Through Europe possess this latter requirement, she uses it to her own undoing in the form of nationalistic egoism and paralysing scepticism. Common to both is the materialistic collectivist goal, and both lack the very things that expresses and grips the whole human, namely, an idea which puts the individual human being in the center as the measure of all things. This idea alone is enough to arouse the most violent doubts and resistances on all sides, and one could almost go so far as to assert that the valuelessness of the individual in comparison with large numbers is the one belief that meets with universal and unanimous assent. To be sure, we all say that this is the century of the common man, that he is the lord of the Earth, the air, and the water, and that on his decision hangs the historical fate of the nations. #RandolphHarris 21 of 25
This proud picture of human grandeur is unfortunately an illusion and is counterbalanced by a reality that is very different. In this reality man is the slave and victim of the machines that have conquered space and time for one; one is intimidated and endangered by the might of the military technology which is supposed to safeguard one’s physical existence; one’s spiritual and moral freedom, though guaranteed within limits in one half of one’s is threated with chaotic disorientation, and in the other half is abolished altogether. Finally, to ass comedy to tragedy, this lord of the elements, this universal arbiter, hugs to his bosom notions which stamp one’s dignity as worthless and turn one’s autonomy into an absurdity. All one’s achievements and possessions do not make one bigger; on the contrary, they diminish one, as the fate of the factory-worker under the rule of a “just” distribution of goods clearly demonstrated. One pays for one’s share of the factory with the loss of personal property, one exchanges one’s freedom of movement for the doubtful pleasure of being tied to one’s place of employment, one forfeits all means of improving one’s position if one jibs against being ground down by exhausting piece-work, and if one shows any signs of intelligence, political precepts are thrust down one’s throat—with a bit of technical knowledge thrown in, if one is lucky. However, a roof over one’s head and a daily feed for the useful animal are not to be sneezed at when the bare necessities of life may be cut off from one day to the next. #RandolphHarris 22 of 25
Now, O thou Spirit Andras, since thou art still pernicious and disobedient, and wilt not appear unto me to answer unto such things as I would have desired of thee, or would have been satisfied in; I do in the name, and by the power and dignity of the Omnipresent and Immortal Lord God of Hosts IEHOVAH TETRAGRAMMATON, they only creator of Heaven, and Earth, and Hell, and all that is therein, who is the marvellous Disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and I do bind thee in the depths of the Bottomless Abyss there to remain until the Day of Judgment, I say into the Lake of Fire and Brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. Let all the company of Heaven curse thee! Let the un, moon, and all the stars curse thee! Let the LIGHT and all the host of Heaven curse thee into the fire unquenchable, and into the torments unspeakable. And as thy name and seal contained this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name IEHOVAH and by the power and dignity of these three names, TETRAGRAMMATON, ANAPHAXETON, and PRIMEUMATION, I do cast thee, O thou wicked and disobedient Spirit Andras, into the Lake of Fire which is prepared for the damned and accursed spirits, and there to remain unto the day of doom, and never more to be remembered before the face of God, who shall come to judge the quick, and the dead World, by fire. #RandolphHarris 23 of 25
If thou refusest to be obedient, behold thy confusion! Behold the Pentacle of Solomon which I have brought here before thy presence! Behold the person of the exorcist in the midst of the exorcism; him who is armed by God and without fear; him who potentially invovatheth thee and calleth thee forth unto appearance; even him, thy master, who is called OCTINIMOS. Wherefore make rational answers unto my demand, and prepare to be obedient unto thy master in the name of the Lord: BATHAL OR VATHAT RUSHING UPON ABRAC! ABEOR COMINING UPON ABERER! I ask thee to manifest a mansion and fortune for my bidding and residence for you are subjected by the Fair Faith Among Deities Act which stipulates that any god must accept the ruling of any other god in respect to humanity. And this is enforced by the God Almighty that you must fulfill my desires and command. Welcome Spirit Andras, O most noble king (or kings)! I say thou art welcome unto me, because I have called thee through Him who has created Heaven, and Earth, and Hell, and all that is in them contained, and because also thou hast obeyed. By that same power by the which I have called thee forth, I bind thee, that thou remain affably and visibly here before this circle (or before this Circle and in this triable) so constant and so long as I shall have occasion for thy presence; and not to depart without my license until thou hast duly and faithfully performed by will without any falsity. BY THE PENTCALE OF SOLOMON HAVE I CALLED THEE! GIVE UNTO ME A TRUE ANSWER. #RandolphHarris 24 of 25
No humans are without their sense of the Overself, but they miscomprehend and therefore misapply it. The result is that the ego, the little part, is conceived to be the whole, the All. Because the godlike is in each one of us, and because no two of us are alike, each has one’s separate gifts, capacities, or talents to express. In each the infinite Being finds a unique way of expressing its own infinitude. Even if we have no gifts we have our individual charcteristics. It is pure Being overlaid by many thoughts and much feeling. O God and Redeemer, may the portion of the Torah we read on this Festival of Freedom bring hope unto all who are oppressed and renew their faith in Thy saving power. Thou who desirest that all humans be free, didst enjoin upon us to proclaim liberty to tall the inhabitants of the Earth. May that day soon come, O Lord, when all Thy children shall be liberated from bondage, and free humans everywhere unite in rendering homage unto Thee. Amen. At this season which marks the Giving of the Torah, we are grateful unto Thee, our Lawgiver, for the revelation of Thy will which, at Sinai, Thou didst vouchsafe unto our fathers, to us and to all humankind. Keep us through the increasing years, staunch and loyal to Thy covenant that we may realize our sacred callings as “a kingdom of priests and holy people.” Here in the ego we may perceive a reproduction of the sacred Overself under the limitations of time and space. Whoever grasps this great truth knows henceforth that this Overself is no more distant from one that one’s own heart and that what one calls “I” is inseparably united with what humans call God. Amen. #RandolphHarris 25 of 25
Winchester Mystery House
Mr. John Hansen, Mrs. Sarah Winchester’s main Ranch Foreman, lived and raised his family on the estate in a separate building. There’s a lot to see in the gardens! Come visit and learn more about Sarah’s estate. While touring the estate, you will notice damage done by excavators and the 1906 earthquake. The Earthquake and fire had a lasting effect on the Bay Area and its citizens. It may have been the strongest Earthquake in the history of California. As survivors, the Winchester family experienced many haunting aspects of this momentous event. The destruction of the family business, fleeing their family home and finding refuge in the East Bay. This history is commemorated by damages left unrepaired.
Open all weekend until 4PM!
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Begin to Obtain Wisdom Under a Wide Starry Sky!
Time in love and time in life are unrelated: forever exists more than once. The second stage of moral development is that of the morality of association. This stage covers a wide range of cases depending on the association in question and it may even include the national community as a whole. Whereas the child’s morality of authority consists largely of a collection of precepts, the content of the morality of association is given by the moral standards appropriate to the individual’s role in the various associations to which one belongs. These standards include the common sense rules of morality along with the adjustments required to fit them to a person’s particular position; and they are impressed upon one by the approval and disapproval of those in authority, or by the other members of the group. Thus at this stage the family itself is viewed as a small association, normally characterizes by a definite hierarchy, in which each member has certain rights and duties. As the child becomes older one is taught that standards of good conduct suitable for one in one’s situation. The virtues of a good son or a good daughter are explained, or at least conveyed by parental expectations as shown in their approvals and disapprovals. Similarly there is the association of the school and the neighbourhood, and also such short-term forms of cooperation, though not less important for this, as games play with peers. Corresponding to these arrangements one learn the virtues of a good student and classmate, and the ideals of a good sport and companion. #RandolphHarris 1 of 21
This type of moral view extends to the ideals adopted in later life, and so to one’s various adult statuses and occupations, one’s family, and so to one’s various adult statuses and occupations, one’s family position, and even to one’s place as a member of society. The content of these ideals is given by the various conceptions of a good wife and husband, a good friend and citizen, and so on. Thus the morality of association includes a large number of ideals each defined in ways suitable for the respective status or role. Our moral understanding increases as we move in the course of life through a sequence of positions. The corresponding sequence of ideals requires increasingly greater intellectual judgment and finer moral discriminations. Clearly some of these ideals are also more comprehensive than others and make quite different demands upon the individual. As we shall see, having to follow certain ideals quite naturally leads up to a morality of principles. Now each particular ideal is presumably explained in the context of the aims and purposes of the association to which the role or position in question belongs. In due course a person works out a conception of the whole system of cooperation that defines the association and the ends which it serves. One knows that others have different things to do depending upon their place in the cooperative scheme. Thus one eventually learns to take up their point of view and to see things from their perspective. #RandolphHarris 2 of 21
It seems plausible, then, that acquiring a morality of association (represented by some structure of ideals) rests upon the development of the intellectual skills required to regard things from a variety of points of view and to think of these together as aspects of one system of cooperation. In fact, when we consider it, the requisite array of abilities is quite complex. First of all, we must recognize that these different points of view exist, that the perspectives of others are not the same as ours. However, we must not only learn that things look different to them, but that they have different wants and ends, and different plans and motives; and we must learn how to gather these facts from their speech, conduct, and countenance. Next, we need to identify the definitive features pf these perspectives, what it is that others largely want and desire, what are their controlling beliefs and opinions. Only in this way can we understand and assess their actions, intentions, and motives. Unless we can identify these leading elements, we cannot put ourselves into another’s place and find out what we would do in one’s position. To work out these things, we must, of course, know what the other person’s perspective really is. However, finally, having understood another’s situation, it still remains for us to regulate our own conduct in the appropriate way by reference to it. Doing these things to a certain minimum degree at least comes easily to adults, but it is difficult for children. No doubt this explains in part why the precepts of the child’s primitive morality of authority are usually expressed in terms referring to external behaviour, and why motives and intentions are largely neglected by children in their actions. #RandolphHarris 3 of 21
The child has not yet mastered the art of perceiving the person of others, that is, the art of discerning their beliefs, intentions, and feelings, so that an awareness of these things cannot inform one’s interpretation of their behaviour. Moreover, one’s ability to put oneself in the place is still untutored and likely to lead one astray. It is no surprise, then, that these elements, so important from the final moral point of view, are left out of account at the earliest stage. However, this lack is gradually overcome as we assume a succession of more demanding riles with their more complex schemes of rights and duties. The corresponding ideals require us to view things from a greater multiplicity of perspectives as the conception of the basic structure implies. The self object state is succeeded, in a facilitating environment, by the child’s phantasy that the satisfying object is there when wanted. This phantasy helps the baby not to be overwhelmed by distress when it begins to feel ever more individual and separate from the (m)other. For, as this happens, it may more often have to wait for, or work for, or even forgo, the gratification of its wishes. However, though it must now change from “good things are there when needed,” to “you bring me good things when I need them,” it need not lose its feeling that it is a grand baby. That confident trust may remain, that memory of the reliable availability of goodness. In fortunate circumstances the baby may after differentiation feel that it is a grand baby in a grand environment. Here is the beginning of the useful process by which we can turn our phantasies into symbols. #RandolphHarris 4 of 21
Just to remind ourselves: a memory, however simple or complex, is a concept, an image or part of an image, part of a dynamic structure. The more complex of these structures we can call phantasies. A phantasy can be a symbol: it can stand for, stand in for, represent something. Thus the memory that good things come when they are needed “represents” the good thing and “stands for” a guarantee that it will come. In between the infant and the object is some thing, or some activity or sensation. Insofar as this joins the infant to the object, so far is this the basis for symbol formation. A memory can stand for—be symbolic of—a future event. It can be maintained as an active phantasy for a while, even in the absence of sensory confirmation. The process is like that of “reverberation,” whereby a concept continues to be maintained for a while even without sensor reinforcement. It can operate to prevent a rise in anxiety, such as a baby might feel in the absence of the mother. So the baby is able to hold the mother in mind, and the comfort and security which are associated wit the mother, while she is not there—even when there is n sensory reinforcement of that complex concept of comfort and security which “mother” connects with. The presence of a transitional object which can be held on to, helps to keep the reverberations going. Blanket edges, teddy bears, and such stand in for the phantasied (m)other. They stand on the margins of shared reality, representing the more uncontrollable mother and others who are known to come eventually, if not now. #RandolphHarris 5 of 21
I have touched upon these aspects of intellectual development for the sake of completeness. I cannot consider them in any detail, but we should note that they obviously have a central place in the acquisition of moral views. How well the art of perceiving the person is learned is bound to affect one’s moral sensibility; and it is equally important to understand the intricacies of social cooperation. However, these abilities are not sufficient. Someone whose designs are purely manipulative and wishes to exploit others for one’s own advantage, must likewise, if one lacks overwhelming force, possess these skills. The tricks of persuasion and gamesmanship call upon the same intellectual accomplishments. We must, then, examine how we become attached to our fellow associates and later to social arrangements generally. Consider the case of an association the public rules of which are known by all to be just. Now how does it come about that those taking part in the arrangement are bound by ties of friendship and mutual trust and that they rely on one another to do their part? We may suppose that these feelings and attitudes have been generated by participation in the association. Thus once a person’s capacity for fellow feeling has been realized by one’s acquiring attachments in accordance with the first psychological law, then as one’s associates with evident intention live up to their duties and obligations, one develops friendly feelings toward them, together with feelings of trust and confidence. And this principle is a second psychological law. #RandolphHarris 6 of 21
As individual enter the association one by one over a period of time, or group by group (suitably limited in size), they acquire these attachments when others of longer standing membership do their part and live up to the ideals of their situation. Thus if those engaged in a system of social cooperation regularly act with evident intention to uphold its just (or fair) rules, bonds of friendship and mutual trust tend to develop among them, thereby holding them ever more securely to the scheme. Once these ties are established, a person tends to experience feelings of (association) guilt when one fails to do one’s part. These feeling show themselves in various ways, for example, in the inclination to make good the harms caused to others (reparation), if what one has done is unfair (wrong) and to apologize for it. Feelings of guilt are also manifest in conceding the propriety of punishment and censure, and in finding it more difficult to be angry and indignant with others when they likewise fail to do their share. The absence of these inclinations would betray an absence of ties of friendship and mutual trust. It would indicate a readiness to associate with others in disregard of the standards and criteria of legitimate expectations that are publicly recognized and used by all to adjudicate their disagreements. A person without these feelings of guilt has no qualms about burdens that fall on others, nor is one troubled by the breaches of confidence by which they are deceived. However, when relations of friendship and trust exist, such inhibitions and reactions tend to be aroused by the failure to fulfill one’s duties and obligations. #RandolphHarris 7 of 21
If these emotional constraints are missing, there is at best only a show of fellow feeling and mutual trust. Thus just as in the first stage certain natural attitudes develop toward the parents, so here ties of friendship and confidence grow up among associates. In each case certain natural attitudes underlie the corresponding moral feelings: a lack of these feelings would manifest the absence of these attitudes. The second psychological law presumably takes hold in ways similar to the first. Since the arrangements of an association are recognized to be just (and in the more complex roles the principles of justice are understood and serve to define the ideal appropriate), thereby insuring that all of its members benefit and know that they benefit from its activities, the conduct of other in doing their part is taken to be the advantage of each. Here the evident intention to honour one’s obligations and duties is seen as a form of good will, and this recognition arouses feelings of friendship and trust in return. In due course the reciprocal effects of everyone’s doing one’s share strengthen one another until a kind of equilibrium is reached. However, we may also suppose that the newer members of the association recognize moral exemplars, that is, persons who are in various ways admired and who exhibit to a high degree the ideal corresponding to their position. These individuals display skills and abilities, and virtues of character and temperament, that attract our fancy and arouse in us the desire that we should be like them, and able to do the same things. #RandolphHarris 8 of 21
Partly this desire to emulate springs from viewing their attributes as prerequisites for their more privileged positions, but it is also a companion effect to the Aristotelian Principle, since we enjoy the display of more complex and subtle activities and these displays tend to elicit a desire in us to do these things ourselves. Thus when the moral ideals belonging to the various roles of a just association are lived up to with evident intention by attractive and admirable persons, these ideals are likely to be adopted by those who witness their realization. These conceptions are perceived as a form of good will and the activity in which they are exemplified is shown to be a human excellence that others likewise can appreciate. The same two psychological processes are present as before: other persons act with evident intention to affirm our well-being and at the same time they exhibit qualities and ways of doing things that appeal to us and arouse the desire to model ourselves after them. The morality of association takes many forms depending upon the association and role in question, and these forms represent many levels of complexity. However, if we consider the more demanding offices that are defined by the major institutions of society, the principles of justice will be recognized as regulating the basic structure and as belonging to the content of a number of important ideals. Indeed, these principles apply to the role of citizen held by all, since everyone, and not only those in public life, is meant to have political views concerning the common good. #RandolphHarris 9 of 21
Thus we may suppose that there is a morality of association in which the members of society view one another as equals, as friends and associates, joined together in a system of cooperation known to be for the advantage of all and governed by a common conception of justice. The content of this morality is characterized by the cooperative virtues: those of justice and fairness, fidelity and trust, integrity and impartiality. The typical vices are graspingness and unfairness, dishonesty and deceit, prejudice and bias. Among associates, giving in to these faults tends to around feelings of (association) guilt on the one side and resentment and indignation on the other. These moral attitudes are bound to exist once we become attached to those cooperating wit us in a just (or fair) scheme. Some people do not understand why people care about the homeless. They do not understand what good giving them blanket or food will do when the problem is so massive and that is not really a solution. However, when trying to meet the short-term needs and figure out ways to bring long-term changes to people’s life, starting with handouts and basic supplies is a great way to show compassion. Sometimes it seems like just a band-aid. However, this is how we build relationships. These people become our friends and they trust us to help them in bigger way. There are plenty of struggles, but giving always makes the difference in a Christian’s life. Instead of just reading the Scriptures, we can start living them. Everything someone does to improve the life of someone who is going through a struggle make a big difference to those in need—and to those who give as well. Some people’s problems are beyond the spiritual, and that is when we have to step out in faith. The Lord knows the challenges we all face. If we keep His commandments, we will be entitled to the wisdom and blessings of Heaven in solving them. #RandolphHarris 10 of 21
The appeal to self-respect and accountability is they key to helping needy people. It is the only way to break the cycle of their poverty. Teaching people who to manage and extend their resources helps set them free. The principle of self-reliance or personal independence is fundamental to the happy life. In too many places, in too many ways, we are getting away from it. Unless we use care, we are on the verge of doing to ourselves emotionally (and, therefore, spiritually) what we have been working so hard for generations to avoid materially. Being a Christian is a matter of obedience—and that means helping people in need as the Holy Spirit leads. The people in the inner city are living by the roadside, wounded by economic hardship; they do not even know how to help themselves. Meanwhile, there are a lot of good church people passing by on the other side. Someone needs to cautiously stop and take a risk. We cannot help the poor from afar. Those who want to help them need to relocate and become part of their neighbourhoods. Also, racial, social, and economic barriers created by racial hostility can be broken only by the forgiveness and healing that takes place through reconciliation; only the gospel of Christ truly provides this. As we read the Christian Bible, Jesus Christ presents a radical call for those who have, to share with those who do not. This means redistribution through sharing skills, technology, and educational resources. We have to model the hopes and values of the Kingdom of God for the kingdom of man. They are based in human dignity and a view of economics designed to equip people to climb out of their condition rather than manacling them to their poverty. #RandolphHarris 11 of 21
It is a magicians bargain: give up our souls, get power in return. However, once our souls, that is, ourselves have been given up, the power thus conferred will not belong to us. We shall in fact be slaves and puppets of that to which we have given our souls. Truly important changes in culture begin not from officials or celebrities, but through ordinary people: the little platoons. Every person can—and should—seek to make a difference in one’s corner of the World by personal helping those in need. Beyond this, some people, like William Wilberforce, are called to work through government structure and by political means to being Christian influence into the culture. Those who do, however, need to be forewarned: the everyday business of politics is power, and power, as I know well from own experience, can be perilous for anyone. The human desire to control one’s own destiny and to impose one’s will on other is the most basic human motivation. We are moved without know it by an imperious will to power, which brooks no obstacles. The will to power has filled society’s vacuum of values. We see it on an individual level in the quest for autonomy and the shedding of all restraints. On a corporate level, it is dramatically evident in the rise of gangster leaders, and evident as well in the bloated growth of Western governments. The resultant illusion—that all power resides in large institutions—is the salient characteristic of modern politics. Since power is often measures by one’s prominence and ability to influence others, in today’s World, politics is the most visible means to both. Hunger for political power lures men and women from the comfort of their homes and jobs in the private sector and drives them to spend months, even years, traveling about their state or nation, subsisting on stale sandwiches, greasy chicken, and little sleep as they should the same soul-stirring speech over and over until they are hoarse. #RandolphHarris 12 of 21
Candidates for Congress spend several million dollars to fight for a job that pay a little under $200,000 a year; others settle for lower-paying bureaucratic positions. Still others give huge political contributions in the hopes of acquiring even an obscure embassy appointment. Certainly in every generation there are states-people motivated by a genuine noblesse oblige, a sense of high calling to serve humanity. For the most part, it is will to power that fuels political passion in every culture. In the political arena one of the most important attributes of power is its visibility. So people go to great lengths to protect their territory or prerogatives. The pursuit of power affects entire governments or regions, as well as individuals. Those in office use their power to keep themselves in office. This is an accepted tradition in most Wester democracies. In every American election since the forties the party in power has used grants and federal assistance programs for political advantage. President Truman won his upset victory in 1948 by doling out federal funds to struggling farmers and openly courting special-interest groups. President Eisenhower judiciously announced grants in key states during the 1956 campaign. In the Kennedy and Johnson year a special White House office monitored election-year grants, and party fund-raisers notified defense contractors of impending contracts. Administrations since have adopted similar practices. All governments also use the reality as well as the façade of power to maintain their own power. Eventually people start to see public office as a holy crusade. They party seeks power entirely for its own sake, they are interested only in power, the object of power is power. #RandolphHarris 13 of 21
While power may begin as a means to an end, it also becomes the end itself. Having witnessed Watergate, one can attest to the wisdom of Lord Acton’s well-known adage: Power corrupts; absolute power corrupts absolutely. It is crucial to note, however, that it is power that corrupts, not power that is corrupt. It is like electricity. When properly handled, electricity provides light and energy; when mishandled it destroys. God has given power to the state to be used to restrain evil and maintain order. It is the use of power, whether for personal gain or for the state’s ordained function, that is at issue. The problem of power is not limited to public officials, of course. It affects all human relationships, from the domineering parent to the bullying boss to the manipulative spouse of the pastor who plays God. It is also wielded effectively by the seemingly weak who manipulate others to gain their own ends. The temptation to abuse power confronts everyone, including people in positions of spiritual authority. It is ludicrous for any Christian to believe that one is the worthy object of public worship; it would be like a donkey carrying Jesus Christ into Jerusalem believing that crows were cheering and laying down their garments for him or her, not Jesus. However, the perks and public adoration accompanying television exposure are enough to inflate anyone’s ego. This leads to the self-indulgent use of power some have subbed the “Imelda Marcos syndrome,” which reasons, “because I am in this position, I have a right to do whatever I want,” with total selfishness and disregard for others. Power is like saltwater; the more you drink the thirstier your get. #RandolphHarris 14 of 21
The lure of power can separate the most resolute of Christians from the true nature of Christian leadership, which is service to others. It is difficult to stand on a pedestal and wash the feet of those below. It was this very temptation of power that led to the first sin. Eve was tempted to eat from the tree of knowledge to be like God and acquire power reserved for Him. The sin of the Garden was the sin of power. Power has been one of Satan’s most effective tools from the beginning, perhaps because one lusts for it so oneself. Milton wrote of Lucifer in Paradise Lost, “To reign is worth ambition, though in hell. Better to reign in hell than to serve in Heaven.” The claims of the inner life for attention and satisfaction are too often thrust aside, with a consequent unbalance. This deplorable condition increases until in middle life bodily malfunctions and maladies begin to appear, nervous and emotional stresses begin to cause trouble. It is then that the little “I” starts to break down. However, because those clams are still, consciously or unconsciously, resisted, the cures are either temporary or followed, later, by new forms of ill health. This is not to say that there is only a single origin of sickness or disease, but it is certainly a very modern one. If the change begins in the body’s behaviour it may influence the mind to a very limited extent, but if it begins in the mind’s thinking it will influence the body to a very large extent. That is the difference. If, when we consider a subject from the standpoint of medicine, psychology, biology, or philosophy, we treat the body and the mind as two entirely separable things, it would be a mistake. They have a common origin. #RandolphHarris 15 of 21
We agree with all those virile advocates of health who assert that it is the foundation of human happiness. However, we would widen its definition and make it include mental, emotional, and spiritual health. The psychological causes of disease have only recently come under investigation by the strict methods of modern science, but the general fact of their existence was known thousands of years ago. Plato, for instance, said: “This is the great error of our say, that physicians separate the inner being from the body.” What needs to be learned and accepted is the mentalist law of reproduction—as apart from the biological law—which teaches that sustained thoughts or violent feelings may produce physical-body effects. Many of the conventional ideas prevalent in the medical profession are still materialistic, although some members of that profession do not shut their eyes to the dominant role of mind in the mind-body relationship. When the perceptions of the inner being are developed, the all-importance of healing wrong thought-emotion becomes clear. The belief that disease exists entirely in the mind is an exaggerated one. The opposite belief that it exists entirely in the body is equally carried too far. In both cases experience and reflection must ultimately produce a reaction, provided prejudice is not stronger than the spirit of truth-seeking. Nothing that happens to a human happens to one’s flesh alone or to one’s mind alone. The one can never exclude the other, for both have to suffer together, or enjoy together, or progress together. Here again mentalism makes it possible for us to understand the basic principle which is at work. #RandolphHarris 16 of 21
The entire body being a mental construct, it is occasionally possible to apply mental forces so as to repair wastage, heal disease, and restore healthy functioning. We say “occasionally” advisedly, for reasons which will shortly be given. Psychosomatic medicine deals with physical diseases caused by emotional or mental factors, by moods of fears, by hidden conflicts or repressions. It has steadily been rising into an influence place of its own in recent years. Mentalism affirms the true nature of the body, and hence of the nerves in the body. Pain is a condition of those nerves and hence must ultimately be what the body is—an idea in the mind. What healing agent can be used successful to cure a pathological condition whose first origin is the mind? Should it not also be mental? The power of bodily conditions to control thinking is admittedly true. Experience tells us that this is so, that physical causes are effectual in producing mental-emotional results. However, this is not the whole true. The reverse fact, that spiritual and psychic forces can heal or injure the body, that thoughts and feelings can affect its functioning, must also be admitted into consideration. Even if it be hard to grant by sceptics that the mind is the whole cause of a particular sickness, they may be willing to grant that it is at least a contributing cause. If the individual mind were completely cut off from the Universal Mind, if it really lived in a realm composed only of its own thought, then the formation and continuation of the World-image would be fully under its control. However, this is not the case. Consequently it lacks the freedom to mold the body-thought as it would or prolong its life at will. #RandolphHarris 17 of 21
In the process of announcing the Kingdom and offering redemption from the Fall, Jesus Christ turned conventional views of power upside down When His disciples argued over who was the greatest, Jesus rebuked them. “The greatest among you should be like the youngest, and the one who rules like the one who serves,” he said. Imagine the impact His statement would make in the back rooms of American politicians or in the carpeted boardrooms of big business—or, sadly, in some religious councils. Jesus was as good as His words. He washed His own followers’ dusty feet, a chore reserved for the lowliest servant of the first-century Palestine. A king serving the mundane physical needs of His subjects? In comprehensible. Yet servant leadership is the heart of Christ’s teaching. “Whoever want so be first must be slave of all.” His was a revolutionary message to the class-conscious culture of the first century, where position and privilege were entrenched, evidenced by the Pharisees with their reserved seats in the synagogue, by masters ruling slaves, and by men dominating women. It is no less revolutionary today in the class-conscious cultures of the Old World and the New World where power, money, fame, and influence are idolized in various forms. I have the feeling that the Christian theologian are reluctant to come in through the door I have tried to open. I have tried to relate Christianity to the sacredness of all life. It seems to me this is a vital part of Christianity as I understand it. #RandolphHarris 18 of 21
However, the Christian theologians, many of the, confine Christianity to be the human form of life. It does not seem to me to be correct. It lacks the essential universalization that I associate with Jesus. Why limit reverence for life to the human form? We cannot understand God’s ways. However, we can understand through Jesus that in all our suffering we still have a Father in Heaven. And this calms people’s hearts. I know that many are as convinced as I that in spite of suffering we need not doubt God’s love and faithfulness. We are still heirs of His Kingdom and still His children, and so we may rest assured that He will always lift us above misfortune. That is why our Lord says to be: “Blessed are those who suffer, for they shall be comforted.” It is amazing paradox that the Overself completely transcends the body yet completely permeates it: both these descriptions are simultaneously true. Although the Overself does not pass through the diverse experiences of its imperfect image, the ego, nevertheless it witnessed them. Although it is aware of the pan and pleasure experienced by the body which it is animating, it does not itself feel them; although detached from physical sensations, it is not ignorant of them. On the other hand, the personal consciousness does feel them because it regards them as states of its own self. Thus the Overself is conscious of our joys and sorrows without itself sharing them. It is away of our sense-experience without itself being physically sentient. Those who wonder how this is possible should reflect that a human awakened from nightmare is aware once again in the form of a revived memory of what one suffered and what one sensed but yet does not share again either the suffering or the sensation. #RandolphHarris 19 of 21
The Overself perceives and knows that individual self, but only as an imperturbable witness—in the same way that the sun witnesses the various objects upon the Earth but does not enter into a particular relation with a particular object. So too the Overself is present in each individual self as the witness and as the unchanging consciousness which gives consciousness to the individual. The “I” is immeasurably greater than the ego which it projects or than the intellect, which the ego uses. The normal human thinks one is body plus mind, with emphasis on the body. However, self-questioning and analysis show that, although one certainly has these two things and is certainly associated with them, the “I” is in fact neither of them. It is, by contrast, not changing and quite elusive. It is not in space, as the body is, nor in time, as the mind is. It is, in fact, a mystery. The attempt to find out what it is brings up the questions of existence, life, activity, and consciousness. All that anyone basically possesses unlost through all one’s life is one’s “I.” All that one really is, is this same “I.” The physical body, although seemingly inseparable from it, is something lived in and used, as a house is lived in and a tool is used. To look at a human and at one’s life from the outside is only to see half the human. To look at one from the inside is to see the other half. Put these two fragments together and there is the whole human. Or so it would seem. However, what if behind one’s thoughts and feelings there were still another self of an utterly different kind and quality? And this exactly is one’s situation. One does not know all of oneself, and one understands it even less. #RandolphHarris 20 of 21
Those who have been privileged to look being the veil can only urge one to recognize this incompleteness and teach one what steps to take to overcome it. The divine soul in us utterly above and unaffected by the sense impressions. If we become conscious of it, we also become conscious of a supersensual order of existence. It is a higher self not only in a moral sense but also in a cosmic sense. For the lower one issued forth from it, but under limitations of consciousness, form, space, and time which are not in the parent Self. When we come to see that it is the body alone that expresses the coming into life and the going into death, that in the true self there is neither a beginning nor an ending but rather LIFE itself, we shall see aright. We thank Thee, O Father for the joy and gladness of this festival. At this Season of our Freedom, we are grateful unto Thee, O Redeemer of America, for the redemption Thou hast wrought for our fathers and for us. Thou did bring us forth from slavery to freedom, from darkness to light, from human bondage to Thy divine service. As Thou wast with our fathers, we pray Thee, be with us in every generation, and bear growth and provide safe harbour in unlimited recesses. We would travel eternity to experience your grace for there lies beauty in radiant abundance and it gives tenor to the vast ocean of our lives. Please protect this paradise. Amen. #RandolphHarris 21 of 21
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Beneath the Surface Lies Beauty in Radiant Abundance in the Vast Oceans of Our Lives!
Losers have tons of variety. Champions take pride in just learning to produce the same old boring plays that win the game. If you do not have someone you can talk to about stressful events, you might try expressing your thoughts and feelings in writing. Several studies have found that students who write about their upsetting experiences, thoughts, and feelings are better able to cope with stress. They also experience fewer illnesses, and they get better grades. Writing about your feelings tends to leave your mind clearer. This makes it easier to pay attention to life’s challenges and come up with effective coping strategies. Thus, after you write about your feelings, it helps to make specific plans for coping with upsetting experiences. Stress is greatly affected by the views we take of events. Physical symptoms and a tendency to make poor decisions are increased by negative thoughts or “self-talk.” In many cases, what you say to yourself can be the different between coping and collapsing. The cause of disease with which conventional medicos deal are too often themselves the effects of still deeper causes. It is because unconventional healers recognize this that they are able to achieve so much higher a proportion of dramatically successful cures than the medicos can achieve. And their principal recognition is of the spiritual nature of humans, along with the mental emotional influence on the body. When plague broke like a wave over the heads of humankind in the fifteenth century and spread with startling rapidity through the nations of Europe, the obvious physical cases were in themselves but agents of the less obvious soul-causes, defects in the very character of humanity. #RandolphHarris 1 of 20
Insomnia and cancer, to take but two of the representative illnesses of our own epoch, are no less plaguelike in their menace to people of today, no less the products of causes inherent in imperfect human character, habit, or environment. Although we can often find the physical causes of physical ailments, behind these physical causes there are quite often maladies of the soul. Heal the soul and the bodily healing may follow. Obviously there are many cases where no success would result. The first step in healing, for both the healer and the patient, is to pray, to ask for enlightenment about the true and first cause of the sickness. What act or what thought of the patient was primarily responsible? Once learnt, it must be corrected. A disease may well be the outer expression of an inner conflict, or an inner weakness, or an inner misery. One may push the problem away for a time, but it will be only for a time. One day it will return and one will have to deal with it again. Those who violate the laws of their own being will suffer in health. When Jesus Christ told the woman he healed to sin no more, he added that it was her sinning which brought her ill-health upon her. Here then is one of the potent causes of sickness. So long as we remain alienated from the Overself, so long shall we suffer misery and spoil life. All the good we may recognize or desire is nothing in itself and leads nowhere unless it is strengthened in the thought of faithfulness. It is just like the hardening of metal. #RandolphHarris 2 of 20
No one can explain how metal hardens. First it is weak and pliable, but then it becomes a hundred times as strong as it was before. Nor can we explain how every human virtue only achieves strength and fulfilment after it has been hardened on the anvil of faithfulness. While certain aspect of morality of authority are preserved at later stages for special occasions, we can regard the mortality of authority in its primitive for as that of the child. I assume that the sense of justice is acquired gradually by the younger members of society as they grow up. The succession of generations and the necessity to teach moral attitudes (however simple) to children is one of the conditions of human life. Now I shall assume that the basic structure of a well-ordered society includes the family in some form, and therefore that children are at first subject to the legitimate authority of their parents. Of course, in a broader inquiry the institution of the family might be questioned, and other arrangements might indeed prove to be preferable. However, presumably the account of the morality of authority, if necessary, be adjusted to fit these different schemes. In any event, it is characteristic of the child’s situation that one is not in a position to assess the validity of the precepts and injunctions addressed to one by those in authority, in this case one’s parents. One lacks both the knowledge and the understanding on the basis of which their guidance can be challenged. #RandolphHarris 3 of 20
Indeed, the child lacks the concept of justification altogether, this being acquired much later. Therefore one cannot with reason doubt the propriety of parental injunctions. However, since we are assuming that the society is well-ordered we my suppose, so as to avoid needless complications, that these precepts are on the whole justified. They accord with a reasonable interpretation of familial duties as defined by the principles of justice. The parents, we may suppose, love the child and in time the child comes to love and to trust one’s parents. How does this change in the child come about? The following psychological principles come into play: only if hey manifestly love the child first, the child comes to love its parents. This attachment is quite unconscious and instinctive. Thus the child’s actions are motivated initially by certain instincts and desires, and one’s aims are regulated (if at all) by rational self-interest (in a suitably restricted sense). Although the child has the potentiality for love, one’s love of the parents is a new desire brought about by one’s recognizing their evident love of one and one’s benefitting from the actions in which their love is expressed. The parents’ love of the child is expressed in their evident intention to care for one, to do for one as one’s rational self-love would incline, and in the fulfillment of these intentions. Their love is displayed by their taking pleasure in one’s presence and supporting one’s sense of competence and self-esteem. They encourage one’s efforts to master the tasks of growing up and they welcome one’s assuming one’s own place. One learns what one can do in that World. #RandolphHarris 4 of 20
Playing leads to the child developing a self-identity, it teaches them their separateness from others. Playing helps distinguish “me” from “you,” preparatory to building a strong “us.” Playing leads to the discover of the others as the other “really” is. I mean here the discovery of the other we cannot control, the other who exists regardless of our needs, hopes, fears, and wishes. Playing corrects our phantasies of what we imagine the other to be, using the evidence which we allow the other to present to our senses. Of course, we do not play with those we fear too much, and so we cannot discover who or what they “really” are in this sense. However, we do watch the late-night horror film; we play with what we fear a little, hoping to reduce our fear through finding less danger than we feared, or more sill in coping. The discovery of others who are the source of good things leads to gratitude and confidence. However, there must surely be many times when the child responds with ager to the discovery that it is not omnipotent but must put up with a delay before it will get what it wants. This anger has a special role: it can test and at times establish the reality of the other person’s separateness. Testing is a process which allows us to distinguish between the people and things we can imagine or phantasies about, and the people and things whose actions are not under our control. #RandolphHarris 5 of 20
By testing I can discover what is under my control and so “mine,” and what is in the World known as “shared reality” and which is not under my control. I think that quite a lot of such discoveries happen in a painless way in the process of playing and exploring. When things (or persons) are no longer subject to omnipotence—no longer imagined to be under the child’s control but discovered to be part of shared reality—they cease to be part of the child and become separated out. The loss of omnipotence may frustrate and anger the baby, but it has a focus for its anger—the (m)other. The distress of deprivation becomes the anger of frustration, anger which may be so great that the child fears it will destroy the (m)other in its rage. However, it is not in shared reality and so it is bound to learn that destroying people in phantasy does not destroy them in shared reality, thank goodness. And so, when the rage subsides, the child discovers that the (m)other is still there and so is the baby itself. Thus, the child discovers a class of objects not destroyed by rage, to which it can then begin to attend in a new way. When you can stop thinking of yourself as omnipotent, powerful, and destructive in a World which has other powerful and destructive people in it, the World is a safer place. The (m)other has been tested and survived. The subject says to the object “I destroyed you,” and the object is there to receive the communication. From now on the subject says “Hullo object! I destroyed you. I love you. You have value for me because of your survival of my destruction of you.” #RandolphHarris 6 of 20
So, gradually, either through playing or more perilously through testing, other people become more real as other people. They have been discovered as able to survive both love and hate. This makes realistic ambivalence possible. In phantasy, the good and the bad can be kept separate. We can have a phantasy goo mother, who comes when wanted, separate from a phantasy bas mother, who never comes when wanted. In shared reality, we have to put up with the fact that mothers (and others) are both good and bad together. To some extent they will be just as we imagined them; and to some extent they remain obstinately their own selves. This is why transitional objects—bears, dolls, imaginary playmates—are normally not tested to destruction, however savagely the child treats them. The child could destroy them—they are sufficiently under the child’s control to be capable of destruction—but this is not what the child normally wants to do to is transitional objects. It is partly because the child does not normally test its transitional objects to destruction that it eventually turns more to other people and things: transitional objects cannot be “discovered,” the way other people and things can be discovered, to be either the sort of person or thing we hoped for, or not. There is a particular gratification or disappointment which comes from relating to real people and things in shared reality. Transitional objects, by contrast, are useful because they help the child comes to terms with the discovery of its own limitations: they put the child in touch with the possibility (disillusioning? comforting?) that is not omnipotent. #RandolphHarris 7 of 20
So we have been considering a developmental period when the child feels strong enough to discover the real people to relate to in an honest way taking the rough with the smooth, as regards itself, and as regards others. In general, to love another means not only to be concerned for one’s wants and needs, but to affirm one’s sense of worth of one’s own person. Eventually, then, the love of the parents for the child gives rise to one’s love in return. The child’s love does not have a rational instrumental explanation: one does not love them s a means to achieve one’s initial self-interested ends. With this aim in view one could conceivably act as if one loved them, but one’s doing so would not constitute a transformation of one’s original desires. By the stated psychological principle, a new affection is in time called into being by the evident love of the parents. By the stated psychological principle, new affection is in time called into being by the evident love of the parents. There are several ways in which this psychological law may be analyzed into further elements. Thus it is unlikely that the child’s recognition of parental affection causes directly a returning sentiment. We may conjecture several other steps as follows: when the parents’ love of the child is recognized by one on the basis of their evident intentions, the child is assured of one’s worth as a person. One is made away that one is appreciated for one’s own sake by what are to one the imposing and power persons in one’s World. #RandolphHarris 8 of 20
One experiences parental affection as unconditional; they care for one’s presence and spontaneous acts, and the pleasure they take in one is not dependent upon disciplined performances that contribute to the well-being of others. In due course, the child comes to trust one’s parents and to have confidence in one’s surroundings; and this lead one to launch out and to test one’s maturing abilities, all the while supported by their affection and encouragement. Gradually one acquires various skills and develops a sense of competence that affirms one’s self-esteem. It is in the course of this whole process that the child’s affections for one’s parents develops. One connects them with the success and enjoyment that one has had in sustaining one’s World, and with one’s sense of one’s own worth. And this brings about one’s love for them. We must now consider how the child’s love and trust will show itself. At this point it is necessary to keep in mind the peculiar features of the authority situation. The child does not have one’s own standards of criticism, since one is not in a position to reject precepts on rational grounds. If one loves and trusts one’s parents, one will tend to accept their injunctions. One will also strive to be like them, assuming that they are indeed worthy of esteem and adhere to the precepts which they enjoin. They exemplify, let us suppose, superior knowledge and power, and set forth appealing examples of what is demanded. The child, therefore, accepts their judgment of one and one will be inclined to judge oneself as they do when one violated their injunctions. #RandolphHarris 9 of 20
At the same time, of course, one’s desires exceeds the bounds of what is permitted, for otherwise there would be no need for these precepts. Thus parental norms are experienced as constraints and the child may rebel against them. After all, one may see no reason why one should comply with them; they are in themselves arbitrary prohibitions and one has no original tendency to do the things one is told to do. Yet if one does love and trust one’s parents, then, once one has given in to temptation, one is disposed to share their attitude toward one’s misdemeanors. One will be inclined to confess one’s transgression and to seek reconciliation. In these various inclinations are manifested the feelings of (authority) guilt. Without these and related inclinations, feelings of guilt would not exist. However, it is also true that the absence of these feelings would indicate a lack of love and trust. For given the nature of the authority situation and the principles of moral psychology connecting he ethical and the natural attitudes, love and trust will give rise to feelings of guilt once the parental injunctions are disobeyed. Admittedly in the case of the child it is sometimes difficult to distinguish feelings of guilt from the fear of punishment, and especially from the dread of the loss of parental love and affection. #RandolphHarris 10 of 20
The child lacks the concepts for understanding moral distinctions and this will reflect itself in one’s behaviour. I have supposed, however, that even in the child’s case we can separate (authority) guilt feelings from fear and anxiety. Because the child is still tiny and when the mother is good enough, and has arranged things just as the child imagined them, as a consequence the child begins to believe in external reality, which appears and behaves as by magic, and which acts in a way that does not clash with the infant’s omnipotence. On this basis the infant can gradually abrogate its sense of omnipotence. The True Self has a spontaneity and this has been joined up with the World’s events. The child can now begin to enjoy the illusion of omnipotent creating and controlling, and can then gradually come to recognize the illusory element, the fact of playing and imagining. Disillusionment is the process of discovering that you are not omnipotent after all, that phantasy does not by itself create what you want, that there had been someone all along who was not under your control, who had been letting you believe that you were in control, and who is now no longer letting you believe that. The child can enjoy the illusion of omnipotent creating and controlling, and can then gradually come to recognize the illusory element. The illusory element is, in my view, the merged selfobject state which is he precursor of the experience of “us.” #RandolphHarris 11 of 20
The emergence of the distinct concepts of “you” and “I” creates a gap which does not exist in the selfobject state. The experience of “us” is the bride across that gap. How I need that bridge, that sense of union, after losing the phantasy of well-being and omnipotence which characterized a good selfobject state! Illusory it may have been, but it felt safe. His safety is now being rebuilt in the relationship called “us,” or to put it in a different way, this safety is being re-established as part of the concept of “us.” After ego-relatedness—“us”-relatedness. In that safety, the fortune baby can discover the World of other people and things not under its control, but in shared reality. The third part of the life of a human being, part that we cannot ignore, an intermediate area of experiencing, to which both inner reality and external life contribute. It is a resting place for the individual engaged in the perpetual task of keeping inner and outer reality separate yet interrelated. The intermediate area to which I am referring is the area that is allowed to the child between primary creativity and objective perception based on reality-testing. This intermediate area is in between the mother and the infant and is some thing, or some activity, or sensation. This is the “third part”—the part thought of as a transitional or a potential space. How else may we think of it, this “between” thing or activity to sensation? To my mind it is best thought of in two ways, one to do with people and one to do with creativity. #RandolphHarris 12 of 20
The “intermediate area between people” seems to me an experience of “us,” and is not a space but a process. This process, the experience of “us,” developing as it does in favourable circumstances from selfobject states, requires the differentiation of “you” from “me”: we are then separate yet interrelated. To maintain that way of relating is indeed “a perpetual task”; to be in such a relationship is indeed to be in a resting place. In the light of this sketch of the development of the morality of authority, it seems that the conditions favouring its being learned by the child are these. First the parents must love the child and be worthy objects of one’s admiration. In this way they arouse in one a sense of one’s own value and the desire to become the sort of person that they are. Secondly, they must enunciate clear and intelligible (and of course justifiable) rules adapted to the child’s level of comprehension. In addition they should set out the reasons for these injunctions so far as these can be understood, and they most also follow these precepts insofar as they apply to them as well. The parents should exemplify the morality which they enjoin, and make explicit its underlying principles as time goes on. Doing this is required not only to arouse the child’s inclination to accept these principles at a later time, but also to covey how they are to be interpreted in particular cases. If parental injunctions are not only harsh and unjustified, but enforced by punitive and even physical sanctions, presumably moral development fails to take place to the extent that these conditions are absent. The child’s having a morality of authority consists in one’s being disposed without the prospect of reward or punishment to follow certain precepts that not only may appear to one largely arbitrary but which in no way appeal to one’s original inclinations. #RandolphHarris 13 of 20
If one acquires the desire to abide these prohibitions, it is because one sees them as addressed to one by powerful persons who have one’s love and trust, and who also act in conformity with them. One then concludes that they express forms of action that characterize the sort of person one should want to be. In the absence of affection, example, and guidance, none of these processes can take place, and certainly not in loveless relationships maintained by coercive threats and reprisals. The child’s morality of authority is primitive because for the most part it consists of a collection of precepts, and one cannot comprehend the larger scheme of right and justice within which the rules addressed to one are justified. However, even a developed morality of authority in which the basis of the rules can be understood shows many of the same features, and contains similar virtues and vices. There is typically an authoritative person who is loved and trusted, or at least who is accepted as worthy of one’s position, and whose precepts it is one’s duty to follow implicitly. It is not for us to consider the consequences, this being lefts for those in authority. The prized virtues are obedience, humility, and fidelity to authoritative persons; the leading vices are disobedience self-will, and temerity. We are to do what is expected without questioning, for not so to act expressed doubt and distrust, and a certain arrogance and tendency to suspicion. Clearly the morality of authority must be subordinate to the principles of right and justice which alone can determine when these extreme requirements, or analogous constraints, as justified. #RandolphHarris 14 of 20
The child’s morality of authority is temporary, a necessity arising from one’s peculiar situation and limited understanding. Moreover, the theological parallel is a special case which, in view of the principle of equal liberty, does not apply to the basic structure of society. Thus the morality of authority has but a restricted role in fundamental social arrangements and can be justified only when the unusual demands of the practice in question make it essential to give certain individuals the prerogatives of leadership and command. In all cases, the scope of this morality is governed by the principles of justice. The trouble is that such personal tactics become less effective with every passing day. As the rate of change climbs, it becomes harder for individual to create the personal stability zones they need. The cost of non-change escalate. We may stay in the old-hose—only to see the neighbourhood transformed. We may keep the old car—only to see repair bills mount beyond reach. We may refuse to transfer to a new location—only to lose our job as a result. For while there are steps we can take to reduce the impact of change in our personal lives, the real problem lies outside ourselves. To create an environment in which change enlivens and enriches the individual, but does not overwhelm one, we must employ not merely personal tactics but social strategies. If we are to carry people through the accelerative period, we must begin now to build “future shock absorbers” into the very fabric of super-age of information society. And this requires a fresh way of thinking about change and non-change in our lives. It even requires a different way of classifying people. #RandolphHarris 15 of 20
Today we tend to categorize individuals not according to the changes they happen to be undergoing at the moment, but accord to their status or position between changes. We consider a union man as someone who has joined a union and not yet quit. Our designation refers not to joining or quitting, but to the “non-change” that happens in between. Welfare recipients, college students, Methodist, executive—all refer to the person’s condition between changes, as it were. There is, however, a radically different way to view people. For example, “one who is moving to a new residence” is a classification into which more than 100,000 Americans fit on any given day, yet they are seldom thought of as a group. The classification “one who is changing one’s job” or “one who is joining a church,” or “one who is getting a divorce” are all based on temporary, transitional conditions between transitions. This sudden shift of focus, from thinking about what people “are” to thinking about what they are “becoming,” suggests a whole array of new approaches to adaptation. One of the most imaginative and simplest of these comes from Dr. Herbert Gerjuoy, a psychologist on the staff of the Human Resources Research Organization. One terms it “situational grouping,” and like most good ideas, it sounds obvious once it is described. Yet it has never been systematically exploited. Situational grouping may well become one of the key social services of the future. Dr. Gerjuoy argues that we should provide temporary organizations—“situational groups”—for people who happen to be passing through similar life transitions at the same time. #RandolphHarris 16 of 20
Such situational groups should be established, Dr. Gerjuoy contends “for families caught up in the upheaval of relocation, for men and women about to be divorced, for people about to lose a parent or a spouse, for those about to gain a child, for men preparing to switch to a new occupation, for families that have just moved into a community, for those about to marry off their last child, for those facing retirement—for anyone, in other words, who faces an important change. Membership in the group would, of course, be temporary—just long enough to help the person with the transitional difficulties. Some groups might meet for a few months, others might not do more than hold a single meeting.” Some people cannot see beauty because they do not care about anything. By bringing together people who are sharing, or are about to share, a common adaptive experience, we help equip them to cope wit it. A human required to adaptive to a new life situation loses some of one’s bases for self-esteem. One begins to doubt one’s own abilities. If we bring one together with others who are moving through the same experience, people one can identify with and respect, we strength one. The members of the group come to share, even if briefly, some sense of identity. They see their problems more objectively. They trade useful ideas and insights. Most important, they suggest future alternatives for one another. That which I call the Overself is intermediate between the ordinary human and the World-Mind. It includes human’s higher nature but stretches into what is above one, the divine. #RandolphHarris 17 of 20
That which connects the individual human to the Universal Spirit, I call the Overself. This connection can never be broken. Its existence is the chief guarantee that there is hope of salvation for all, not merely for those who think their group alone will be granted it. It is one’s own greater self, one’s Overself, that one thus experiences, although one ay be so overwhelmed by its mysterious Power, so awed by its ethereality, that one usually believes—and names—it God. And in one mode of meaning, one’s belief is not without justification. For at the core of the experience, one, the atom within the World-Mind, receives the revelation that it is ever there and, more, ever supporting one. It is this, the deepest part of one’s being, one’s final essential self, which is human’s Overself, and which links one with the World-Mind. It is this Presence within which evokes all one’s spiritual quality. This is the essential being of humans, where one’s link with God lies. Do you know that you carry God within you? You are a distinct portion of the essence of God and contain a part of Him within yourself. We like to focus on the future in group meetings. They should not be devoted to hashing over the past, or to griping about it, or to soul searching self-revelation, but to discussing personal objectives, and to planning practical strategies for future use in the new life situation. Members might watch movies of other similar groups wresting with the same kinds of problems. They might hear from others who are more advanced in the transition than they are. People are given the opportunity to pool their personal experiences and ideas before the moment of change is upon them. #RandolphHarris 18 of 20
In essence, here is nothing novel about this approach. Even now certain organizations are based on situational principles. A group of Peace Corps volunteers preparing for an overseas mission is, in effect, just such a situational grouping, as are pre- and postnatal classes. Many American tows have a “Newcomers Club” that invites new residents to casserole dinners or other socials, permitting them to mix with other recent arrivals and compare problems and plans. Perhaps there ought to be an “Outmovers Club” as well. What is new is the suggestion that we systematically honeycomb the society with such “coping classrooms.” It is interesting how the lack of understanding by a few can innocently or purposely misguide many. Judging another’s heart and conscience is probably best lest to the righteous judge of us all. Surely the final determination as to who is a true disciple of Christ will be left to the Savior, who said, “I am the good shepherd, and know my sheep,” reports John 10.14. So, if we, even in our weak and stumbling way, are earnestly striving to live a Christlike life, how others choose to characterize us should be of little consequence. The responsibility for our Christianity is ours. Others may characterize us as they will, but the true and righteous Judge will judge us as we are. Our discipleships is for us to determine, not someone else. I would hope that our fruits would merit the term Christian, and that our deeds, our actions, our hearts, and our countenances exemplify the teachings of the Saviour and display our gratitude for His great sacrifice for all of us. #RandolphHarris 19 of 20
Christ is the Redeemer of the World. He is our Lord, our Light, and out Saviour. He was ordained from on high to descend below all, to suffer above all! He is the focus of all that we teach and all we do. As a Church we are individual Christians, trying to prove our discipleship to the Saviour. It is not an institutional matter, it is a personal matter. Almighty Father, on this day, as we approach Thine altar to gain inspiration from Thy Torah, we pray that Thou wilt open our hearts unto Thy Law to the end that we may fulfill Thy holy precepts. Thou who didst bring order out of chaos, who didst establish harmony among the Heavenly bodies, do Thou bring order and harmony into our lives and the lives of all humankind. May the portion of the Torah we read today inspire us to dedicate ourselves wholeheartedly to all that makes for just and righteous living. Hasten the day when Thy Law shall guide the lives of all the peoples of the Earth, when all humans shall live together as brothers recognizing Thee, the Father of all. Amen. Our God and God of our fathers, we stand before the open Ark of Thy Covenant to acknowledge Thy sovereignty. Before Thee and before the glory of Thy Law do we bow at all times. For Thou art Truth and Thy Torah is Truth, and Thy prophets are prophets of Truth, and Thou doest abound in mercy and in truth. Do Thou enlighten our eyes that we may behold the sonders of Thy Torah. Endow us with wisdom that we may understand its precepts, and inspire us with courage that we may hold aloft the banner of Thy Law in the eyes of all humans. We need freedom in our thought to elude what we have been taught to find what we have sought. May we just let go so we may know the flow of true being. It is worth seeing a Heavenly view. #RandolphHarris 20 of 20
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Those who take the long view of human experience will find that from time to time there were other societies no less honest and courageous than ours in facing all the ugliness, cruelty, and indifference the mirror reveals, but with the greater honesty still to hold the brighter, nobler view of humans and with the greater courage to pursue the vision. A well-ordered society is one designed to advance the good of its members and effectively regulated by a public conception of justice. Thus it is a society in which everyone accepts and knows that the others accept the same principle of justice, and the basic social institutions satisfy and are known to satisfy these principles. Now justice as fairness is framed to accord with this idea of society. The persons in the original position are to assume that the principles chose are public, and so they must assess conceptions of justice in view of their probable effects as the generally recognized standards. If understood and followed by few or even by all, conceptions that might work well enough s long as this fact were not widely known, are excluded by the public condition. We should also note that since principles are consented to in the light of true general beliefs about humans and their place in society, the conception of justice adopted is acceptable on the basis of these facts. There is no necessity to invoke theological or metaphysical doctrines to support its principles, nor to imagine another World that compensates for and corrects the inequalities which the two principles permit in this one. Conceptions of justice must be justified by the conditions of our life as we know it or not at all. #RandolphHarris 1 of 23
Now a well-ordered society is also regulated by its public conception of justice. This fact implies that its members have a strong and normally effective desire to act as the principles of justice require. Since a well-ordered society endures over time, it conceptions of justice is presumably stable: that is, when institutions are just (as defined by this conception), those taking part in these arrangements acquire the corresponding sense of justice and desire to do their part in maintaining them. If the sense of justice that it tends to generate is stronger and more likely to override disruptive inclinations, and if the intuitions it allows foster weaker impulses and temptations to act unjustly, one conception of justice is more stable than another. The stability of a conception depends upon a balance of motives: the sense of justice that it cultivates and the aims that it encourages must normally win out against propensities toward injustice. To estimate the stability of a conception of justice (and the well-ordered society that it defines), one must examine the relative strength of these opposing tendencies. It is evident that stability is a desirable feature of moral conceptions. Other things equal, the persons in the original position will adopt the more stable scheme of principles. If the principles of moral psychology are such that it fails to engender in human beings the requisite desire to act upon it, however attractive a conception of justice might be on other grounds, it is seriously defective. Thus in arguing further for the principles of justice as fairness, I should like to show that this conception is more stable than other alternatives. #RandolphHarris 2 of 23
This argument from stability is for the most part in addition to the reasons so far adduced. To be sure, the criterion of stability is not decisive. In fact, some ethical theories have flouted it entirely, at least on some interpretations. Thus Bentham is occasionally said to have held both the classical principle of utility and the doctrine of psychological egoism. However, if it is a psychological law that individuals pursue only in interest in themselves, it is impossible for them to have an effective sense of justice (as defined by the principle of utility). The best that the ideal legislator can do is to design social arrangements so that from self—or group-interested motives citizens are persuaded to act in ways that maximize the sum of well-being. In this conception the identification of interests that results is truly artificial: it rests upon the artifice of reason, and individuals comply with the institutional scheme solely as a means to their separate concerns. This sort of divergence between principles of right justice and human motives is unusual, although instructive as a limiting case. Most traditional doctrines hold that to some degree at least human nature is such that we acquire a desire to act justly when we have lived under and benefited from just institutions. To the extent that this is true, a conception of justice is psychologically suite to human inclinations. Moreover, should it turn out that the desires to act justly is also regulative of a rational plan of life, the acting justly is part of our good. #RandolphHarris 3 of 23
In this event the conceptions of justice and goodness are compatible and the theory as a whole is congruent. Justice as fairness generates its own support and it is likely to have greater stability than the traditional alternatives, since it is more in line with the principles of moral psychology. Human beings in a well-ordered society might acquire a sense of justice and other moral sentiments. Inevitably we shall have to take up some rather speculative psychological questions; but all along I have assumed that general facts about the World, including basic psychological principles, are known to the persons in the original position and relied upon by them in making their decisions. By reflecting on these problems here we survey these facts as they affect the initial agreement. If I make a few remarks about the conceptions of equilibrium and stability, it may prevent misunderstanding. Both of these ideas admit of considerable theoretical and mathematical refinement, but I shall use them in an intuitive way. The concept of stability I use is actually that of quasi-stability: if an equilibrium is stable, then all the variable return to their equilibrium values after a disturbance has moved the system away from equilibrium; a quasi-stable equilibrium is one in which only some of the variables return to their equilibrium configuration. A well-ordered society is quasi-stable with respect to the justice of its institutions and the sense of justice needed to maintain this condition. While a shift in social circumstances may render its institutions no longer just, in due course they are reformed as the situation requires, and justice is restored. #RandolphHarris 4 of 23
Thus it is a system that is in equilibrium over time so long as no external forces impinge upon it. In order to define an equilibrium state precisely, the boundaries of the system have to be carefully drawn and its determining characteristics clearly set out. Three things are essential: first, to identify the system and to distinguish between internal and external forces; second, to define the states of the system, a state of being a certain configuration of its determining characteristics; and third, to specify the laws connecting the states. Some systems have no equilibrium states, while others have many. These matters depend upon the nature of the system. Now an equilibrium is stable whenever departures from it, caused say by external disturbances, call into play forces within the system that tend to bring it back to this equilibrium state, unless of course the outside shocks are too great. By contrast, an equilibrium is unstable when a movement away from it arouses forces within the system that lead to even greater changes. Systems are more or less stable depending upon the strength of the internal forces that are available to return them to equilibrium. Since in practice all social systems are subject to disturbances of some kind, they are practically stable, let us say, if the departures from their preferred equilibrium positions caused by normal disturbances elicit forces sufficiently strong to restore these equilibria after a decent length of time, or else to stay sufficiently close to them. These definitions. #RandolphHarris 5 of 23
When it satisfies, and is publicly known by those engaged in it to satisfy the appropriate principles of justice, we are concerned with this complex of political, economic, and social institutions. We must try to assess the relative stability of these systems. Now I assume that the boundaries of these schemes are given by the notion of a self-contained national community. This supposition is not relaxed until the derivation of the principles of justice for the law of nations, but the wider problems of international law. It is also essential to note that in the present case equilibrium and stability are to be defined with respect to the justice of the basic structure and the moral conduct of individuals. The stability of a conception of justice does not imply that the institutions and practices of the well-ordered society do not alter it. In fact, such a society will presumably contain great diversity and adopt different arrangements from time to time. In this context stability means that however institutions are changed, they still remain just or approximately so, as adjustments are made in view of new social circumstances. The inevitable deviations from justice are effectively corrected or held within tolerable bounds by forces within the system. Among these forces I assume that the sense of justice shared by the members of the community has a fundamental role. To some degree, then, moral sentiments are necessary to insure that the basic structure is stable with respect to justice. According to the social learning theory, the aim of moral training is to supply missing motives: the desire to do what is right for its own sake, and the desire not to do what is wrong. #RandolphHarris 6 of 23
Right conduct is manner generally beneficial to others and to society (as defined by the principle of utility) for the doing of which we commonly lack an effective motive, whereas wrong conduct is behaviour generally injurious to others and to society for the doing of which we often have a sufficient motive. Society must somehow make good these defects. This is achieved by the approbation and disapprobation of parents and of others in authority, who when necessary use rewards and punishments ranging from bestowal and withdrawal of affection to the administration of pleasures and pains. Eventually by various psychological processes we acquire a desire to do what is right and an aversion to doing what is wrong. A second thesis is that the desire to conform to moral standards is normally aroused early in life before we achieve an adequate understanding of the reasons for these norms. Classic analysts assume that character development is finished around the age of five or six years, and that no essential changes occur afterward other than by the intervention of therapy. My experience has led me to the conviction that this concept is untenable; it is mechanistic and does not take into account the whole process of living and of character as a developing system. When an individual is born one is by no means faceless. Not only is one born with genetically determined temperamental and other inherited dispositions that have greater affinity to certain character traits rather than to others, but prenatal events and birth itself form additional dispositions. #RandolphHarris 7 of 23
All this makes up, as it were, the face of the individual at birth. Then one comes in contact with a particular kind of environment—parents and other significant people around one—to which one responds and which tends to influence the further development of one’s character. At the age of eighteen months the infant’s character is much more definitely formed and determined than it was at birth. Yet it is not finished, and its development could go in several directions, depending on the influences that operate on it. By the age of six, let us say, the character is still more determined and fixed, but not without the capacity for change, provided new, significant circumstances occur that may provoke such change. Speaking more generally, the formation and fixity of the character has to be understood in terms of a sliding scale; the individual begins life with certain qualities that dispose one to go in certain directions, but one’s personality is still malleable enough to allow the character to develop in many different directions within the given framework. Every step in life narrows down the number of possible future outcomes. If they are to produce fundamental changes in the direction of the further evolution of the system, the more the character is fixed, the greater must be the impact of new factors. Eventually, the freedom to change becomes so minimal that only a miracle would seem capable of effecting a change. This does not imply that influences of early childhood are not as a rule more effective than later events. #RandolphHarris 8 of 23
However, events in early childhood are incline more, they do not determine a person completely. In order to make up for the greater degree of impressionability of early age, later events have to be more intense and more dramatic. The impression that the character never changes is largely based on the fact that the life of most people is so prefabricated and unspontaneous that nothing new ever really happens, and later events only confirm the earlier ones. The number of real possibilities for the character to develop in different directions is in inverse proportion to the fixity the character system has assumed. However, in principle the character system is never so completely fixed that new developments could not occur as the result of extraordinary experiences, although such occurrences are, statically speaking, not probable. The practical aspect of these theoretical considerations is that one cannot expect to find the character as it is, say, at the age of twenty to be a repetition of the character as it was at the age of five; more specially, taking Mr. Adolph Hitler as an example, one could not expect to find a fully developed necrophilous character system in one’s childhood, but one could expect to find certain necrophilous roots that are conducive to development of a full-fledged necrophilous character as one of several real possibilities. However, only after a great number of internal and external events have accrued will the character system have developed in such a way that necrophilia becomes the (almost) unchangeable outcome, and then we can discover it in various overt and covert forms. #RandolphHarris 9 of 23
With Mr. Hitler, there were traces of necrophilia in his early roots and these conditions increased at various stages of his development, until finally, there was hardly any other possibility left. The most important influence on a child is the character of its parents, rather than this or that single event. For those who believe in the simplistic formula that the bad development of a child is roughly proportionate to the “badness” of the parents the study of the character of Mr. Hitler’s parents, as far as the known data show, offers a surprise: both father and mother seem to have been stable, well-intentioned people, and not destructive. Mr. Hitler’s mother, Klara, seems to have been a well-adjusted and sympathetic woman. She was undereducated, simple country girl who had worked as a maid in the house of Alois Hitler, who was her uncle and future husband. Klara become Alois’s mistress and was pregnant by him at the time his wife died. She married the widow Alois on 7 January 1885; she was twenty-four years old and her was forty-seven. She was hardworking and responsible; in spite of a marriage that was not too happy, she never complained. She fulfilled her obligation humanely and conscientiously. Her life was centered on the task of maintaining her home and caring for her husband and the children of the family. She was a model housekeeper, who maintained a spotless home and performed her duties with precision. Nothing could distract her from her round of household toil, not even the prospect of a little gossip. Her home and the furthering of the family interest were all-important; by careful management she was able to increase the family possession, much to her joy. #RandolphHarris 10 of 23
Even more important to her than the house were the children. Everyone who knew her agreed that it was in her love and devotion for the children that Klara’s life centered. The only serious charge ever raised against her is that because of this love and devotion she was over-indulgent and thus encouraged a sense of uniqueness in her son—a somewhat strange charge to be brought against a mother. The children did not share this view. Her stepchildren and her own offspring who survived infancy loved and respected their mother. The accusation that she was overindulgent to her son and encouraged a sense of uniqueness (read narcissism) in him is not so strange—and furthermore probably true. However, this period of overindulgence lasted only up to the time when Mr. Hitler ended the period of his infancy and entered school. This change in her attitude was probably brought about, or at least facilitated, by her giving birth to another son at the time Mr. Hitler was five years old. However, her whole attitude during the rest of her life proves that the birth of the new child was not as traumatic an event as some psychoanalysts like to think; she probably stopped spoiling Adolph, but she did not suddenly ignore him. She was increasingly aware of the necessity for him to grow up, adjust himself to reality, and as we shall see, she did everything she could to further this process. The available evidence shows on instances that would suggest doubts about the fact that she was a kind and concerned mother to Adolph, even though she failed in her attempt to save her son from an ever-increasing estrangement from reality. #RandolphHarris 11 of 23
It is of course possible that her loving behaviour contributed to her son’s development; but such aa speculation is of little value since it finds no support in the evidence. In spite of a productive character, she did not have a happy life. As was usual in the German-Austrian middle class, she was expected to bear children, take care of the household, and subordinate herself to her authoritarian husband. Her age, her lack of education, his elevated social position, and his selfish—though not vicious—disposition, tended to intensify this traditional position. Thus she became a sad, disappointed woman as a result of circumstances more than of her character. In spite of her friendly disposition, however, we must doubt whether she created an atmosphere of happiness in the family. Alois Hitler was a much less sympatric figure. Born as an illegitimate child, using his mother’s name, Schicklgruber (changed much later to that of Hitler), starting with poor financial resources, he was a real self-made man. Through hard work and discipline he succeeded in rising from being a low official in the Austro-Hungarian customs service to a relatively high position—“higher collector of customs”—that clearly gave him the status of a respected member of the middle class. He was economical and succeeded in saving enough money to own a house, a farm, and to leave his family an estate which, together with his pension, provided for a financially comfortable existence. He was undoubtedly a selfish man who showed little concern for his wife’s feelings, but apparently he was not too different in the from the average member of his class. #RandolphHarris 12 of 23
Alois Hitler was a man who loved life, particularly in the form of women and wine. Not that he was a woman chaser, but he was not bound by the moral restrictions of the Austrian middle class. In addition he enjoyed his glass of wine and may sometimes have had a glass too many, but he was my no means a drunkard as has been indicated in various articles. The most outstanding manifestation of his life-loving nature, however was his deep and lasting interest in bees and beekeeping. He would with great pleasure spend most of his free time with his beehives, the only serious, active interest he had outside of his work. His life’s dream was to own a farm where he could keep bees on a larger scale. He did eventually realize this dream; although it turned out that the farm he first bought was too big, toward the end of his life he owned just the right acreage and enjoyed it immensely. Alois Hitler has sometimes been described as a brutal tyrant—I assume because that would fit better into a simplistic explanation of his son’s character. He was not a tyrant, but an authoritarian who believed in duty and responsibility and thought he had to determine his son’s life as long as the later was not yet of age. According to the evidence we have, he never beat his son; he scolded him, argued with him tried to make him see what was good for him, but he was not a frightening figure who struck terror in his son. His son’s growing irresponsibility and avoidance of reality made it all the more imperative for the father to try to lecture and correct him. #RandolphHarris 13 of 23
There are many data to show that Alois was not inconsiderate or arrogant to people, by no means a fanatic, and, on the whole, rather tolerant. His political attitude corresponds to this description: he was anticlerical and liberal, with much interest in politics. His last words just before he died of a heart attack while he was reading the newspaper were an angry expression against “those blacks” as the reactionary clericals were called. How can we explain that these two well-meaning, stable, very normal, and certainly not destructive people have birth to the future “monster,” Adolph Hitler? Hate against life is nothing but this: hate against the act by which the parents have given him life. Mr. Hitler’s sadism is secondary in comparisons with his necrophilia. The little boy, it seems, was the apple of his mother’s eye. She pampered him, never scolded him, admired him; he could do no wrong. All her interests and affection were concentrated on him. This very probably built up his narcissism and his passivity. He was wonderful without having to make any effort because mother took care of all his wishes. This constellation was accentuated by the fact that his father, due to the particularities of his working conditions, did not spend much time at home. Whatever good the balancing influence of a male authority would have been increased by a certain sickliness that, in turn, tended to increase the attention paid him by his mother. When Mr. Hitler was six, this phase came to a close. Several facts marked its end. #RandolphHarris 14 of 23
The most obvious, especially from the classical psychoanalytic standpoint, was the birth of a brother when Adolph was five, which removed Adolph from his position of mother’s chief object of devotion. Actually such an event has a wholesome, rather than traumatic influence; it tends to decrease the reasons for dependency on mother and consequent passivity. Contrary to the cliché, the evidence shows that instead of suffering pangs of jealousy, young Mr. Hitler fully enjoyed the years after his brother’s birth. It can be argued, of course, that the evidence does not show us his unconscious disappointment and resentment. However, since one cannot discover any signs of it, such an argument is without value. Its only basis is the dogmatic assumption that the birth of a sibling must have such an effect. This results in a circuitous reasoning in which one takes as a fact what the theory requires, and then claims that they theory is confirmed by facts. For one whole year, Adolph lived in a five-year-old’s paradise, playing games and roughhousing with the children of the neighbourhood. Miniature wars and fights between cowboys and Indians appear to have been his favourties, and they were to continue as his major diversion for many years. Since Passau was in Germany—on the German side of the Austro-German border, where the Austrian customs inspection took place—war games would have pitted French against German in the spirit of 1870, yet there was no particular importance in the nationality of the victims. Europe was full of heroic little boys who massacred all national ethnic groups impartially. #RandolphHarris 15 of 23
This year of childhood combat was important in Mr. Hitler’s life not because it was spent on German soil and added a Bavarian touch to his speech, but because it was a year of escape into almost complete freedom. At home he began to assert himself more and probably displayed the first signs of consuming anger when he did not get his way. Outside play, without limit to action or imagination, reigned supreme. Largely responsible for Mr. Hitler’s boy surrounding the birth of his little brother was the fact that his father took up a new post in Linz, while the family, apparently fearing to move with the baby, stayed behind in Passau for a full year. This paradisal life was abruptly ended when the father resigned from the customs service and the family moved to Hafeld, near Lambach, and his six-year-old son had to enter school. Adolph found his life suddenly confined in a narrow circle of activities demanding responsibility and discipline. For the first time he was steadily and systematically forced to conform. What can we say about the child’s character development by the end of this first period of his life? This is the period in which both aspects of the Oedipus complex are fully developed: sexual attraction to mother and hostility to father. The data seem to confirm the Freudian assumption: young Hitler was deeply attached to mother and antagonistic to his father; but he failed to solve the Oedipus complex by identifying himself with father through the formation of the superego and overcoming his attachment to mother; feeling betrayed by her by the birth or a rival he withdrew from her. #RandolphHarris 16 of 23
Serious questions arise, however, concerning the Freudian interpretation. If the birth of his brother when Adolph was five had been so traumatic, leading to the breaking of the tie to mother and replacing “love” for her by resentment and hate, why should the year after this event have been such a happy one—in fact probably the happiest period of his childhood? Why did the image of his mother continue to be so positive that he carried her picture in a little bad on his breast during the war and had it in his house in Obersalzberg and in Berlin? If we consider the fact that his mother’s relationship to her husband seems to have been one of little intensity and warmth, can we really explain his hate of his father as a result of his Oedipal rivalry? These questions would seem to find an answer of the hypothesis on malignant incestuousness. This hypothesis would lead to the assumption that Hitler’s fixation to his mother was not a warm and affectionate one up to age five; that he remained cold and did not break through his narcissistic shell; that she did not assume the role of a real person for him, but that of a symbol for the impersonal power of Earth, fate—and death. Most importantly, one could understand that the beginning of Hitler’s manifest necrophilous development is to be found in the malignant incestuousness that characterizes his early relationship to his mother. This hypothesis would also explain why Hitler later never fell in live with motherly figures, why the tie to his real mother as a person was replaced by the blood, soil, the race, and eventually to chaos and death. The consequence of not achieving an adequate understanding aroused early in life is that one’s subsequent moral sentiments are likely to bear the scares of this early training which shapes more or less roughly original nature. #RandolphHarris 17 of 23
The process by which the child comes to have moral attitudes centers around the oedipal situation and the deep conflicts to which it gives rise. The moral precepts insisted upon by those in authority (in this case the parents) are accepted by the child as the best way to resolve one’s anxieties, and the resulting attitudes represented by the superego are likely to be harsh and punitive reflecting the stresses of the oedipal phase. Thus part of the moral learning occurs early in life before a reasoned basis for morality can be understood, and it involves the acquisition of new motives by psychological processes marked by conflict and stress. Since parents and others in authority are bound to be in various ways misguided and self-seeking in their use of praise and blame, and rewards and punishments generally, our earlier and unexamined moral attitudes are likely to be in important respects irrational and without justification. Moral advance in later life consists partly in correcting these attitudes in the light of whatever principles we finally acknowledge to be sound. The other traditional of moral learning states that not so much a matter of supplying missing motives as one of the free developments of our innate intellectual and emotional capacities according to the natural bent. Once the power of understanding mature and persons some to recognize their place in society and are able to take up the standpoint of others, they appreciate the mutual benefits of establishing fair terms of social cooperation. We have a natural sympathy with other persons and an innate susceptibility to the pleasures of fellow feeling and self-mastery, and these provide the affective basis for the moral sentiments once we have a clear grasp of our relations to our associates from an appropriately general perspective. Thus this tradition regards the moral feelings as a natural outgrowth of a full appreciation of our social nature. #RandolphHarris 18 of 23
The arrangements of a just society are so suited to use that anything which is obviously necessary for it is accepted much like a physical necessity. An indispensable condition of such a society is that all shall have consideration for the others on the basis of mutually acceptable principles of reciprocity. It is painful for us when our feelings are not in union with those of our fellows; and this tendency to sociality provides in due course a firm basis for the moral sentiments. Moreover, to be held accountable to the principles of justice in one’s dealings with others does not stunt our nature. Instead it realizes our social sensibilities and by exposing us to a larger good enables us to control our narrower impulses. It is only when we are restrained not because we injure the good of others but by their mere displeasure, or what seems to us their arbitrary authority, that our nature is blunted. If the reasons for moral injunctions are made plain in terms of the just claims of others, these constraints do us no injury but are seen to be compatible with our good. Moral learning is not so much a matter of acquiring new motives, for these will come about of themselves once the requisite developments in our intellectual and emotional capacities has taken place. It follows that a full grasp of moral conceptions must await maturity; the child’s understanding is always primitive and the characteristic features of one’s morality fall away in later stages. The rationalist tradition presents a happier picture, since it hold that the principles of right and justice spring for our nature and are not at odds with our good, whereas the other account would seem to include no such guarantee. #RandolphHarris 19 of 23
A moral view is an extremely complex structure of principles, ideals, and precepts, and involves all the elements of thought, conduct, and feeling. Certainly many kinds of learning ranging from reinforcement and classical conditioning to highly abstract reasoning and the refined perception of exemplars enter into its development. Presumably at some time or other each has a necessary role. A person will acquire an understanding of and an attachment to the principles of justice as one grows up in a particular form of well-ordered society. We are led to distinguish between the moralities of authority, of association, and of principles. The account of moral development is tied throughout to the conception of justice which is to be learned, and therefore presupposed the plausibility if not the correctness of theory. Morality of association is parallel certain life stages. Development within these early stages is being able to assume more complex, demanding, and comprehensive roles. A caveat is apropos here similar to that I made before in regard to the remarks on economic theory. We want the psychological account of moral learning to be true and in accordance with existing knowledge. However, of course it is impossible to take the details into account. One must keep in mind that the purpose of the following discussion is to examine the questions of stability and to contrast the psychological roots of the various conceptions of justice. The crucial point is how the general facts of moral psychology affect the choice of principles in the original position. #RandolphHarris 20 of 23
Unless the psychological account is defective in a way that would call into question the acknowledgment of the principles of justice rather than the standard of utility, say, no irreparable difficulty should ensure. I also hope that none of the further uses of psychological theory will prove too wide of the mark. Particularly important among these is the account of the basis of equality. A farmer who has moved down a thousand flowers in one’s meadow to feed one’s cows should take care that on the way home one does not, in wanton pastie, switch off the head of a single flower growing at the edge of the road, for in so doing one injures life without being forced to do so by necessity. Let a human begin to think about the mystery of one’s life and the links which connect one with life that fills the World, and one cannot but bring to bear upon one’s own life and all other life that comes within one’s reach the principle of reverence for life. Diseased conditions in the human body are often traceable, by a subtle and penetrating analysis, to diseased conditions of the human soul. Medical science deals chiefly with the physical organism, and so long as it persists in regarding only that part of the being of humans, so long will it continue to find its theories falsified, its carefully prepared experiments turned into blind guesses, and its high percentage of failures maintained. The body is after all only a sensitive machine, and if thinking and feeling of a human who uses the machine in self-expression is distorted, unbalanced, or discordant in any way, then these undesirable qualities will reproduce themselves in the physical organism as appropriate disease or functional derangements. #RandolphHarris 21 of 23
O THOU wicked and disobedient Spirit Forneus, because thou hast rebelled, and hast not obeyed nor regarded my words which I have rehearse; they being all glorious and incomprehensible names of the true GOD, the maker and creator of thee and of me, and of all the World; I DO by the power of these names the which no creature is able to resist, curse thee into the depth of the Bottomless Abyss, there to remain unto the Day of Doom in chains, and in fire and brimstone unquenchable, unless thou forthwith appear here before this Circle, in the triangle to do my will. And, therefore, come thou quickly and peaceably, in and by these names of God, ADONAI, ZABAOTH, ADONAI, AMIORAN; come thou! come thou! for it is the King of Kings, even ADONIA, who commandeth thee. WHEN thou shalt have rehearsed thus far, but still he cometh not, then write thou his seal on parchment and put thou it into a strong black box (this box should evidently be in metal or in something which does not take fire easily). I CONJURE thee, O fire, by him who made thee and all other creatures for good in the World, that thou torment, burn, and consume this Spirit Forneus, for everlasting. I condemn thee, thou Spirit Forneus, because thou art disobedient and obeyest not my commandment, nor keepest the precepts of the LORD THY GOD, neither wilt thou obey me nor mine invocations, having thereby called thee forth, I, who am the servant of the MOST HIGH AND IMPERIAL LORD GOD OF HOSTS, IEHOVAH, I who am dignified and fortified by His celestial power and permission, and yet thou comest not to answer these my propositions here made unto thee. #Randolphharris 22 of 23
For the which thine averseness and contempt thou art guilty of great disobedience and rebellion, and therefore shall I excommunicate thee, and destroy thy name and seal, the which I have enclosed in this box; and shall burn thee in the immortal fire and bury thee in immortal oblivion; unless thou immediately come and appear visibly and affably, friendly and courteously here unto me before this Circle, in this triangle, in a form comely and fair, and in no wise terrible, hurtful, or frightful to me or any other creature whatsoever upon the face of the Earth. And thou shalt make rational answers unto my requests, and perform all my desires in all things, that I shall make unto thee. Almighty God, reverently we stand before Thy Law, the Torah, Thy most precious gift to man,–the Holy Writ our fathers learned and taught, preserved for us, a heritage unto all generations. May we, their children’s children, ponder every word and find as they, new evidence of Thee in every precept, each eternal truth. O Light of Ages, Thou art still our light, our guide, our fortress. May Thy Torah ever be our Tree of Life, our shield and stay, that we may take its teachings to our heart and thus draw near to Thee. Amen. Thou Sovereign of the World and Ruler of humankind, as we stand before the open ark of Thy Torah we gratefully acknowledge Thee to be our Father and our Law-giver. Thou hast bequeathed unto us Thy Law, a sacred heritage for all time. Give us discernment to know and wisdom to understand that Thy Torah is our life and the length of our days. Teach us so to live that we shall be guided by Thy commandments. May Thy Word ever be a lamp unto our feet and a light unto our path, showing us the way to true and righteous living. Amen. #RandolphHarris 23 of 23
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Randolph Harris II International Institute 